LIBRARY 

OF  THK 

UNIVERSITY  OF  CALIFORNIA. 

OIKT   OK 


j-i*-</  •  '  ~ 

I/  f*"'^ 

Accession  No.  ~%      .    (flats  No. 


CINCINNATI  DAILY  GAZETTE: 


CHAS.  B.  WAITE'S  HISTORY 


A  LAWYER'S  i:i  I  OUT  TO  DISPUOVK  THE 

TRUTH  oi  TIII; 


Jli.s  Argument  as  to  the  Authorship  of  the 
Kviiii-.'lists'  Narratives— Iiulicatioiis  of  Pro- 
tnso  hut  Uncritical  Learning. 

HISTORY    OF    THF.    CHRISTIAN    UF.I.I. 
TIII:  YFAuTuo  lIrNnr.rn.  by  ('has.  I'.  Waitr,  is 
the  contribution  of  a  ( 'hicago  lawyer  and  .i 
to  anti-Christian  literature.  Like  most  w 
of  his  cla-s.  Mr.  Waite  has  a  hypothesis  of  his 
own  by  which  to  explain  the  origin    of  ( 
tianity  on  natural  grounds,  or    rather   he  has 
•  d  up  two  or  three  old    theories,  of  wh  --h 
only  the  garnishing  is  original.       I5y  rep 
r  omitting  to  say   a  good    d--al    tha: 

re,   he  sho .-. 
with  former  attempts,  and  it   now  rema:: 

own    pla; 

.•nits  the  hi  -,,-e  of 

ilineepis- 

known   in 
lie     contends    tit;1.' 

mention 


belief  in  the  supernatural 

Christ  wa-  n  I  ion,  he   i- 

enough    ascribes    priority     to     t 

apocryphal 

Infancy,  and  Nicodcim;-,  or 

the  last  named  is  often    calitd.      I 

well  known,  swarm  with  absurd  stories,  while 

in  othi  •  they    harmonize    with    the 

general      run     of     the      narrat 

canonical  in          thi'j 

instance,    the    evolution    of    myth  1 

backward,  and  the  later  «!• 

;al>les  are  the  more    free    from    exr  n<-'r 

Furthermore,  he  contends  that  these      IU 


••yphal  gospels  \vrre  lar-ely  in:: 
from  'India.     The     accounts      of      the     star 
of     Bethlehem     are       lounded    on      an 
prophecy  of   Zoroaster,  while   Krishna 
scribed  in  the  JJhagavat  Purana,  was   a  j.roto- 
type    of    the   wonder    working   Christ 
Waite   profess   great  reverence    fur  I 
vine    teachings    of    Christ.''     yet,    singularly 
enough,  endeavors  to  lower  His   character  by 


^^ 

'lluis   mucii    lor  Jns   scheme  ot   uenial.     Tn 
\  reply  we  have   to   say  that  much  of  it  is  not 
!  new,  and   what  is  new  is  absurdly  untenable. 
In  the   iirst  place,  no   skeptic  of  'honesty  and 
ability  pretends   to   ascribe   so   late  ad:':  • 
17o.  even  for   the    composition  of    the    Gospel 
of  John.  M"Si  unbelieving  (ierman  scholars- 
it'  we   are  not    mistaken,  Mr.   Waite    is  unac- 
quainte'd    with  German — refer  it  to  a  period 
earlier   than   1  ;',<>,    while  they    unhesitatingly 
admit  that  the  three  synoptical  gospels,    Mat- 
thew. Mark,  and    Luke,    were    productions  of 
the  first  century,  and  some  of  them  hold   that 
they  were  written    before   the   destruction  of 
Jerusalem.     Dr.  Kzr.i  Abbot,   in  his    Kxternal 
Kvidences  of    the     Apo-tolie    Origin     of    the 
Fourth  Gospel,  has   well    nigh    demonstrated 
its  use  by  Justin  Martyr  as  early  as  A.  1>.    \-\~\ 
and  the  remaining  links  of  evidence  connect- 
ing it  with  the  close  of    the    iirst    eentnr. 
i!y  strong.     Kven    that    obstinate    !' 
orlorn  hope,  the  author  of   Supernatural 
d    to   concede    that" 

• 

taken   up   the   universal  voice 
tiquity  and  the  well  nigh  nniveixi 
i  Inration  of  modern  criticism.     Why  he  did  so 
in  his  seventh  edition,  alter  affirming  tie 
trary  in  the  fir  his    work,   the 

•onsulting   the   . 

•iday's    masterly  little  volume,  The 
ntury,  a   work   to  be 
'  iblic  Library.  " 

abunilant    evidence    that 
•iiurch  and  all  the  le  •  i ittle 

• 
d  from  1 

the  i.iL'in  i  ii.ity.  ami    that 

ied  in  our 
:enr    time,    had 
:    >m  the  ap  >d    for  tie 

C      the 

well  remembered  events,  our   • 

cut  G,.spels  were  named   with  special  a:, 
elusive    reverence.     The   quotation.-,   of    their 
where   the    authors    are    not    men- 
more  merely  substantial  than 
from  the  Old  Testament  in  the  New,  or 
;  than    many  similar  in  modern  au- 

thors.    Mr.   W.  (a  by  endeavor- 

ing to  make  it  apt"  ar  that  the  fathers  tn 
the  iter   he   allows    that  ' 

they  id  the  ephemeral  and  heretical  ; 

yphal    utterances  just   alike,     lie  is  not  j 
a!  ways eareful  to  eonfe-s  thai  these  quotations 
•  rally  made  in  a  different  man- 
just  as  a  modern  Methodist  would  dider 
his      citations      from       John       Wesley, 


and       one        of         Wesley's       non-Method- 
ist   contemporaries.       Any    one    who    will 
consult    Lardper's  great  work  on    the.  Credi- 
bility of  the  Gospel  History,  or  even  its   mea- 
ger synopsis  in  Taley's  JO  vide  nets,  will  sei 
fallacy  of  Mr.  Waite's  claims  for  equal  honors.  : 
lie  only    repeats  the    fallacies    which    Toland  : 
broached    nearly    J<  »u   years   ago,    and   which 
were  repeat,  d    in    the    Kxameii    Critique    des 

,1  ^         i ..         i  > ,.,  i : •  ^  ..          /•!.„,*: 


repeating  by   way  of  comparison,  the  fabie.-      Apologistes     de     la     Religion      Chretienne, 
wl.ieh    Vli,  r'nrles;  'fnUl  reso,.ptin.r    .\i,,,llninim     falsely  attributed  to  the  illustrious  Freret. 

The  evidence    for    the  genuineness  of    the 
canonical  Gospels    is  far   greater  than   that  of 
any  of  the  Greek   or  Roman   class'u  s.     Many 
more   manuscripts   are  in    existence,  and  the 
slight    discrepancies    in    style    ailed  no   im- 
.  nt  doctrine.      According  to  the  estimate 
•rton,  very  high  authority,  the  Christians 
of  the  latter  part  ul  the  second   century  mu.s: 


llurocles   told  respecting  Apollo 
ot  Tyana.  a    century  and  a  qn  ilie 

tatter's    death,    taking   advant: 
Avhen  the  Christians   were  sutlering  from  per-  ' 

•)ii  for  the   publican 

Our  author    al-  lit    parallel  for   the 

sutlering    i  :    Abono- 

teichus,  t!.  an. 


have      had      as      many      as     fi 
They    existed     in    all      parts    of    the     then 
known     world,    and    their     material    falsifi-r 
cation        of      any      one      cony      would 
impossible,  gince'bbth  the  orthodox  and  ' 
tic-  appealed  to  them.  It  was  not  an  uncritical 

for  the   Christian    who   wrote  ti 
I'auland    Theela.  -as  a    pii.us    fraud   was.' 
i)lined  for  his  mi.-eouduct.    No  one  could  now 
alter  the   text  of    a  Look,  copies  of  whir1 
isted   in    l>< '-ton,  New   York,  Cincinnati,  < 

and  San    Francisco,  without  a  < 
of  the  fraud,  and  such  an  act  would  have  been 
'equally  difficult    in    regard    to    manus; 
:cred,  hut   on    certain   statcine:- 
which  religiousdifferenees  held  to  be  important 

^    The   Muratorian   Fragmri.: 
unen/clating  back   to  about  17u,  ile<-: 
that  ibi/canonical    hooks   differed    from 
apocryphal  forge  ries  as  honey  from  gall,  and  it 
would"  have  been  at   no  time  possible  for 

MCI-S  to  supersede   the  genuine  books  by 

if     the  latter    . 

nient.s  not  in    accordance  with  pre\ai 
tion.    We  iind.  a-,  we  migh  that 

apocryphal  books  enjoyed  only  a  lip. 
and  qualified  iv.pect in  the  early  Church,  and 
as   their   real  character     became    established 
were    repudiated    and     i  JUit 

even  without    the   (io-pcls   we  have  informa- 
tion in  the  New  Testament  books,  conceded  to 
.••mine  by    -Mr.  Waite.  which  ihows    that 
,  Christianity   was  what  the  four  Gospels 
atlirm  it  to  be. 

Any  careful  student  of   the   Epistles  to  the 

Romans,  Corinthians,  (ialatians.    Ephesians, 

will    lind     the    resurrection,    heavenly 

in,  and  divine  power  of   Christ  emphatic* 

ally  asserted.     These  letters  are   addressed    to 

believers,  supposed  to   he   already    convinced 

ie  facts  of  the  uo>pcl  histories;  hence    it  is 

not  to  be  expected  thai    these  last    would  he 

n  detail,  as  if    heathens   were  being 

,,-d  into   conviction    of    their  truth.     The 

S  the  less,  and    so    d< 

of  the  voluntary    humiliation    of    One    who  j 

came    from    heaven,    who     rose     from     the 

1.     and      who      Justified      all      believers 

through      His      blood,       virtually      include 
working        of       miracles.   "      At        all 
-  no  evidence  that   anv    of   the 
early  Christians  thought  differently,  "and   the 
heathen  Pliny,  A.  1).  jpi.    represents   the   be- 
lievers of  I)  is  day  as  singing  hymns  to  <  'hi : 

while   CelsuSj    .V.  I).  ITS,    repeats   ahout 
everything  in  the  <  mspeis,  ascribing,  however, 
Christ's  miracles  to  magie.      He   was  critical 
enough  in  various  particulars  to  show  that  he 
no    blind    concedcr   of    his    opponent's 
:id  has  furnished  even  the    unbeliev- 
of  our  own  day  with  many  of   their   stock 
Vet  he  never  pretended  to  deny; 
•;:ents  of  the  (iospels.     ] Ie  only  tried  ' 
\plain    them    away.     It  will  never  do.  as 
long  as  riiny  and  Celsus   continue   to   speak, 
liline  epistles  to   be   read,    to   affirm 
that  there  was  no  belief  in    the   .supernatural 
!-:i dialed    by    Mr.  Waite.      Further- 
to  -ay   that  the   resurrec- 
tion, to  which  minute  testimony  is   borne 
the  fifteenth  chapter  of    First  Corinthians,  on  ' 
the  evidence  of  aw«stlrs.  and  of   ;">00  brethren,  '. 
many  of  whom  were  then  alive— leaving  out  ' 
Pauls    own     experience    near     Dan; 

not  a  matt-rial  one,  but  a 
mere  subjective  phenomenon.  Such  refine- 
ment?! may  be  labor  saving  inventions,  but 
Mr.  Waite  would  have  been  more  candid  to 
admit  with  Hour  the  inexplicability  of  the 
resurrection  history. 


Finally,  in  ascribing  priority  or  authority 
to  the  three  surviving  apocryphal  gosrj 

\Yaite  is  not  only  in  conflict  wi:ii  ali 
Christian  critics,  orthodox  and  heu-rodox. 
but  flies  directly  in  the  face  of  both  Strauss 
and  Jit-nan,  each  of  whom  regard  thorn  as 


prophecy  of  the  star  can  mrt  he  shown  to  be 
pre-Christian,  for  it  docs  not  occur  in  the 
Zend  Avesta  and  even  the  Zend  A 
we  have  it,  is  a  compilation  of  the  third  Chris- 
tian century.  Abulfaratrius,  who  tells  the 
story,  was  ah'  Armenian  Bishop  of  the  thir- 

h  century.  The  Uhagavat  Purana.  which 
attributes  to  Krishna  exploits  very  much  like 
those  of  the  apocryphal  gospels,  and  also 
parallels  a  few  of  the  miracles  of  the  canoni- 
cal gospels,  is  not  as  old  as  the  days  of 
Mohammed,  being  perhaps  three  or  four  cen- 
turies later.  This  is  no  assertion  of  ours,  but 
the  carefully  formed  opinion  of  German  and 
English  scholars  entirely  free  from  theologi- 
cal bias. 

Such  are  the  main  points  of  a  pretentious 
book  issued  with  a  great  flourish  of  trnm] 
a>  a  work  which  Christians  would  not  be  al- 
lowed to  dismiss  with  a  sneer.  We  think  we 
have  said  enough  about  it,  though  we  might 
add  that  we  have  noticed  some  needless 
blunders  which  show  that  the  author  is  not 

il  versed  in  dealing  with  patristic  litera- 
ture as  with   le/::'.'    questions.     For  example. 
lie   mentions   in   text  and   index  Victor 
pnamis  Catena  as  a  church  writer.    There  was 
a  Victor  Capua. •  us.  or  Victor   of   Capua,    but 
Catena  is  the  nairimpf  a  classified  collection 
of      extracts,      amJP    not     of     a      man. 
he    seems     to     believe.      He    has    no    doubt 
been  industrious,    but    he   quo'.es    a    strange 
medley  of  authorities,  many  of  them  obsolete, 
and  so'  largely  on  one  side  as  to  show  that  his 
opinion     was     made    up     before     he     began 
his    work.       Indeed,    the   book   is  ohvi< 
that    of    a      special       pleader.       The      pro- 
duction    of     a     mere     advocate,     it    u. 

to  the   dignity  of  candid  argument.     It  i 
aims,    as    we  have  .seen,  to  diminish  the  repu- 
tation of  Christ,  by  comparing  Him  with    tin- 
savory  personages;    it  browbeats  Irenams  and 
Fusebius,    because    they    are    important  wit- 

!  on  the  other  side.  It  permits  its  own 
witnesses  to  teil  only  so  much  as  is  good  for 
the  cause,  and  to  crown  all,  were  its  hypothe- 
sis admitted  to  be  the  true  one,  Christianity 
would  exiM  as  a  causeless  and  inexplicable- 
ellect.  Mr.  \Vaite  has  not  broken  the  array  of 
Christian  evidences,  and  he  has  made  no  ad- 
dition to  the  really  sharp  assaults  which  have 
been  directed  against  them.  rtvo.  Chicago- 
C.  V.  A\ 


HISTORY 


OF    THE 


CHRISTIAN  RELIGION, 


TO     THE 


YEAR  TWO  HUNDRED, 


r»v  rilAlM.KS  K  WAITE,  A.  M. 


*tfNn^siTY 
"Turni  is  THE  DAUGHTER  OF  Tmri."—  Aulus  Gelliw,  in  Noctes  Attica. 


CHICAGO: 
C.   V.  WAITE   &   COMPANY. 

1881. 


Entered  according  to  Act  of  Congress,  in  the  year  IfiSO,  by 

CHARLES  B.  WAITE, 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 
Right  of  translation  reserved 

17,0  H 


PREFACE. 

This  volume  is  the  result  of  an  investigation,  ex- 
tending through  several  years,  and  instituted  for  the 
satisfaction  of  the  author. 

Two  years  of  the  time  were  spent  in  the  Library  of 
Congress,  which  is  peculiarly  rich  in  the  department  of 
Biblical  Literature.  It  contains  the  writings  of  all  the 
earlier  fathers,  in  the  original,  and  an  immense  collec- 
tion of  the  works  of  later  writers. 

The  intent  to  publish  was  formed  upon  ascertaining 
facts  and  arriving  at  conclusions,  which  appeared  of 
great  importance,  and  which  had  never  before  been 
fully  made  known. 

To  the  accomplished  librarian,  who  furnished  the 
author  with  every  facility  for  the  prosecution  of  his 
work,  and  gave  him  much  valuable  information,  he  re- 
turns his  sincere  thanks.  Also  to  the  assistant  librari- 
ans, for  the  promptness  with  which  the  treasures  of 
the  library  were  from  time  to  time  placed  at  his 
disposal 

It  is  believed  that  this  will  be  found  to  be  the  most 
complete  record  of  the  events  connected  with  the 


IV  PREFACE. 

Christian  religion  during  the  first  two  centuries,  which 
has  ever  been  presented  to  the  public. 

The  time  has  been  divided  into  six  periods,  and  the 
different  writers  and  events  are  carefully  arranged 
in  regular  chronological  order.  In  fixing  the  dates 
of  the  various  writers,  it  was  found  that  the  subject 
was  involved  in  much  confusion. 

In  each  case,  the  different  dates  were  carefully  ex- 
amined, and  the  one  selected  which  appeared  the  most 
consistent,  and  supported  by  the  best  authority. 

A  comprehensive  view  is  given  of  the  gospels  of  the 
first  two  centuries,  with  a  brief  sketch  of  those  of  a 
later  date.  The  comparisons  which  have  been  institut- 
ed between  the  canonical  and  certain  apocryphal  gos- 
pels, is  a  peculiar  feature  of  this  work,  and  one  which 
is  believed  to  be  of  great  importance,  in  arriving  at 
correct  conclusions. 

The  Gospel  of  Marcion  has  been  reproduced  from  the 
writings  of  the  fathers,  principally  from  the  Greek  of 
Epiphanius.  This  is  something  which,  so  far  as  the 
author  is  aware,  has  never  before  been  attempted  in 
this  country. 

The  references  to  authorities  will  be  found  useful  to 
those  who  may  desire  to  pursue  further  the  investiga- 
tion of  the  questions  discussed. 

The  reader  will  find  considerable  repetition  in  the 
following  pages.  The  importance  of  the  subject,  and 
the  necessity  of  examining  many  of  the  questions 
from  different  points  of  view,  would  seem  to  jus- 


PREFACE.  V 

tify,  if  not  absolutely  to  demand,  a  re-statement  from 
time  to  time,  of  the  same  facts  and  propositions  in 
different  chapters. 

In  the  preparation  and  publication  of  this  work, 
the  author  has  proceeded  upon  the  assumption  that 
the  ascertainment  of  the  truth  is  all  important,  and 
that  its  promulgation  cannot  fail  to  result  in  the  per- 
manent benefit  of  the  human  race. 

The  author  is  under  special  obligations  to  the  Hon. 
William  Birney,  of  Washington,  formerly  Professor  in 
the  University  of  France,  who  took  a  deep  interest  in 
the  prosecution  of  the  work,  and  devoted  many  hours 
to  its  examination  and  criticism. 

The  final  result  of  the  undertaking  is  submitted  to 
the  public,  in  the  hope  that  it  may  add  something  to 
the  pages  of  reliable  history. 


TABLE  OF  CONTENTS. 
FIRST  PERIOD. — APOSTOLIC  AGE.  A.  D.  30  to  A.  D.  80. 


CHAPTER  I. 
THE  TX>ST  GOSPELS  OP  THE  FIBST  CENTUBT. 

CHAPTER  II. 

JOHN   THE  BAPTIST— JESUS  CHRIST— PAUL— PETEB   AOT>   THE  OTHER 
APOSTLES — THE  EPISTLES  OP  THE  NEW  TESTAMENT. 


SECOND  PERIOD.— APOSTOLIC  FATHERS.  A.  D.  80  to  120. 


CHAPTER  IIL 
CLEMENT  OF  ROME — IGNATIUS—  POLTCABF. 

CHAPTER  IV. 
LOST  GOSPELS  OP  THE  SECOND  CENTUBY.— GOSPEL  OF  THE  HEBBEWB. 

CHAPTER  V. 

LOST  GOSPELS  OP  THE  SECOND  CENTUBT.— Continued.    GOSPEL  OF  THB 
EGYPTIANS. 

CHAPTER  VI. 
LOST  GOSPELS  OP  THE  SECOND  CENTUBT. — Concluded. 

CHAPTER  VII. 
THE  AGE  OF  MIRACLES. — APOLLONIUB  OF  TTAHA. 

CHAPTER  VIII. 
AOE  OF  MIRACLES. — Continued.    SIMON  MAGUS. 


Vlll  CONTENTS. 

CHAPTER  IX. 

OTHER  MIRACLES  AND  MIRACLE- WORKERS— JEWISH  SUPERSTITIONS- 
MIRACLES  OP  THE  FATHERS — MIRACLES  OF  THE  NEW  TESTAMENT. 

THIRD  PERIOD. 
THE  THREE  APOCRYPHAL  GOSPELS. — A.  D.  120  to  130. 


CHAPTER  X. 

EXTANT  APOCRYPHAL  GOSPELS. 
THE  PROTEVANGELION,   OR  BOOK  OF  JAMES. 

CHAPTER  XL 

THE  PROTEVANGELION  AND  THE  FIBST  Two  CHAPTERS  OF  LUKE  AND 
MATTHEW  COMPARED. 

CHAPTER  XII. 
GOSPEL  OF  THE  INFANCY. 

CHAPTER  XIII. 

THE  GOSPEL  OF  THE  INFANCY  COMPARED  WITH  THE  FIRST  Two  CHAP- 
TERS OF  LUKE  AND  MATTHEW. 

CHAPTER  XIV. 
ORIGIN  AND  HISTORY  OF  THE  GOSPELS  OF  THE  INFANCY. 

CHAPTER  XV. 
ACTS  OF  PILATE;  OR  THE  GOSPEL  OF  NICODEMUS. 

CHAPTER  XVI. 
ACTS  OF  PILATE  AND  THE  CANONICAL  GOSPELS  COMPARED. 

CHAPTER  XVIL 

OTHER  EXTANT  APOCRYPHAL  GOSPELS. 
CHAPTER  XVIII. 

WRITERS  OF   THE  THIRD  PERIOD — MENANDER— SATURNINUS — BASTLI- 
DE&— BARNABAS,  AND  OTHERS. 

FOURTH  PERIOD. — FORTY  YEARS 
OF  CHRISTIAN  WRITERS.— A.  D.  130  to  170. 


CHAPTER  XIX. 

WRITERS   FROM   A.  D.  130  to  A.  D.   150. — CARPOCRATES — HERMAS — CE- 
RINTHUS — VALENTINUS — PAPIAS,  AND  OTHERS. 


CONTENTS.  ix 

CHAPTER  XX. 
MARCION.— A.  D.  145. 

CHAPTER  XXI. 
JUSTIN  MARTYR.— A.  D.  150  to  160. 

CHAPTER  XXII. 

WRITERS  FROM  A.  D.  150  TO  170.    CONTINUED.— APELLES — PEREGBINUS 
-MARCELLINA — MONTANUS — TATIAN,  AND  OTHERS. 

CHAPTER  XXIII. 
VALUE  OP  THE  TESTIMONY  OF  EUSEBIUS. 

CHAPTER  XXIV. 
REVIEW  OP  THIRD  AND  FOURTH  PERIODS.— A.  D.  120  to  170. 

FIFTH  PERIOD. — THE  FOUR  CANONICAL  GOSPELS. 
A.  D.  170  to  A.  D.  185. 


CHAPTER  XXV. 
THE  FOUR  CANONICAL  GOSPELS. 

CHAPTER  XXVI. 
THE  FOUR  GOSPELS  AS  A  GROUP. 

CHAPTER  XXVII. 
HISTORY  OP  JESUS  AS  GIVEN  IN  THE  GOSPELS. 

CHAPTER  XXVIII. 
THE  GOSPEL  ACCORDING  TO  LUKE. 

CHAPTER  XXIX. 
THE  GOSPEL  ACCORDING  TO  MARK. 

CHAPTER  XXX. 
THE  GOSPEL  ACCORDING  TO  JOHN. 

CHAPTER  XXXI. 
THE  GOSPEL  ACCORDING  TO  MATTHEW. 

CHAPTER  XXXII. 
THE  ACTS  OP  THE  APOSTLES. 
CHAPTER  XXXIII. 

ORIGIN  AND  HISTORY  OP  CHRISTIAN  DOCTRINES. — THE  IMMACULATE 
CONCEPTION — MIRACLES  OP  CHRIST — His  MATERIAL  RESURRECTION — His 
DIVINITY — THE  TRINITY — ATONEMENT — ORTCHNAL  SIN,  &c. 


X  CONTENTS. 

CHAPTER  XXXIV. 

WRITERS  OF  THE  FIFTH  PERIOD.— ATHENAGORAS— THEOPHILTJB  OF  AN- 
TIOCH — PANT^SNUS — HEGESIPPUS,  AND  OTHERS. 

CHAPTER  XXXV. 

REVIEW  OF  FIFTH  PERIOD. — DESTRUCTION  OF  THE  LITERATURE  OF  THE 
GOSPELS— LIST  OF  GOSPEL  WRITINGS  OF  THAT  AGE  LOST  OR  DESTROYED. 


SIXTH  PERIOD. — CLOSE  OF  THE  SECOND  CENTURY. 
A.  D.  185  to  A.  D.  200. 


CHAPTER  XXXVI. 
WRITERS  OF  THE  SIXTH  PERIOD.  —  HERACLEON  —  SERAPION  —  PTOLKMJB- 

US,   AND   OTHERS. 

CHAPTER  XXXVII. 
T  OF  ALEXANDRIA,  AND  TERTULLIAH. 


CHAPTER  XXXVIII. 
FORMATION  OF  THE  ROMAN  CATHOLIC  HIERARCHY. 

CHAPTER  XXXIX. 

REVIEW  OF  SIXTH  PERIOD  —  TESTIMONY  OF  HEATHEN    WRITERS— 
GENERAL  REVIEW  —  CONCLUSION. 


LIST  OF  CHRISTIAN  WRITERS 

AND  WRITINGS,  OF  THE  FIRST  TWO  CENTURIES. 


CHRONOLOGICALLY  ARRANGED. 

A.D. 

Grades  of  Christ,  by  Matthew,  50 

Gospel  of  Paul,  do. 

Gospel  or  Recollections  of  Peter,  " 

PAUL'S  EPISTLES.     (See  Note.) 

1.    '2d  Epistlf  to  thf  Thessalonians,  52 

•2.    1st    do.  53 

o.     1st      "             "     Corinthians,  57 

4.  2d      " 

5.  lo  to  the  Galatians,  58 

6.  "            "       Romans,  «• 

7.  to     Philemon,  62 

8.  to  the  Colossians,                                                 ,  " 

9.  Philippians,  g3 

10.  "  "        Ephesians, 

The  General  Epistle  of  Peter,  (1st  Peter),  80 

"                   James,  •« 

Jude, 

First  Epistle  of  Clement  of  Rome,  to  the  Corinthians,  97 

Epistle  of  Ignatius  to  the  Romans,  Ho 
"               "               "     Ephesians, 

to    Polycarp, 

Gospel  according  to  the  Egyptians,  " 

Epistle  of  Polycarp  to  the  Philippians,  116 

Provrrbs  of  Xyhtas,  H<) 

Menander,        Prodicus,  120 


i  LIST  OF  WRITERS. 

A.D. 

Preaching  of  Peter,        Doctrine  of  Peter,  125 
Testaments  of  the  Twelve  Patriarchs, 
Sibylline  Oracles,  later  form,         Preaching  of  Paul, 
Some  Syriac  Documents, 
Gospel  according  to  the  Hebrews, 

Gospel  of  Perfection,        Gospel  of  Philip,  " 

Gospel  of  Matthaias,        Gospel  of  Judas  Iscariot,  " 

Gospel  or  Harmony  of  Basilides,        Book  of  the  Helkesaites,  " 

Midwife  of  our  Savior,  Gospel  of  Thaddaeus,  " 
And  many  other  gospels  now  lost,  written  about  this  time. 

Acts  of  Peter,  Acts  of  Paul,  " 
Acts  of  Peter  and  Andrew,  Acts  of  John,  Acts  of  St.  Mary,  " 
And  more  than  30  other  books  of  Acts,  some  of  which  are  extant. 

Apocalypse  of  Peter,  Apocalpse  of  Paul,  of  Bartholomew,  " 
And  many  other  books  of  Revelation,  written  about  the  same  time. 

Saturninus,        Basilides,  «« 

The  Protevangelion,  or  Book  of  James,  " 

Aristides,        Quadratus,  126 

Gospel  of  the  Infancy,   attributed  to  Thomas,  130 

Acts  of  Pilate,  or  gospel  of  Nicodemus,  " 

Epistle  of  Barnabas,        Epistle  to  Titus,  attributed  to  Paul,  " 

First  and  Second  Epistles  to  Timothy,   attributed  to  Paul,  " 

General  Epistle  of  John,  (1st  John),  « 

Second  and  Third  Epistles  of  John,  " 

Agrippa  Castor,        Aristion,        John  the  Presbyter,  " 

Revelation  or  Apocalypse  of  John,  « 

Carpocrates,  135 
Epistles  to  the  Magnesians,  Trallians,  Smyrnaeans  and  Philadel- 

phians,  attributed  to  Ignatius,  140 

Epiphanes,        Cerdon,        Epistle  to  Diognetus,  " 

Epistle  to  the  Laodiceans,  attributed  to  Paul,  " 

Hennas,  Author  of  The  Shepherd,  145 

Cerinthus  and  his  Gospel,  " 

Marcion  and  his  New  Testament,  " 

Isadoras,        Valentinus,    and  The  Gospel  of  Truth,  150 

Justin  Martyr,        Papias,        The  Clementines,  •« 


LIST  Off  WRITERS. 

Apelles  and  his  Gospel,        Peregrinus,        Marcellina,  160 

Epistle  to  the  Hebrews,  attributed  to  Paul,  " 

Soter,  164 

Tatian  and  his  Harmony  or  Gospel,  170 

Philip,        Montanus,        Second  Epistle  of  Peter,  " 

(iospel  according  to  Luke,  " 

Aristo  of  Pella,        Dionysius  of  Corinth,        Miltiades,  175 

Maximus,        Pinytus,        Dialogue  between  Jason  and  Papiscus,  " 

Gospel  according  to  Mark,  " 

Modestas,        Musanus,  176 

Florinus,     Blastus,      Epistle  of  Churches  of  Vienne  and  Lyons,  177 

Melito  of  Sardis,        Athenagoras,        Claudius  Apollmaris,  " 

Gospel  according  to  John,  178 

Theophilus  of  Antioch,        Bardesanes,        Hennogenes,  180 

Bacchylus  of  Corinth,        Pantaenus,  " 

Gospel  according  to  Matthew,  '* 

Acts  of  the  Apostles,  " 

Marcia,  183 

Hegesippus,  185 

Asterius  Urbanus,  188 

Irenaeus,        Cassianus,      Ptolomaeus,        Horacleon,      Victor,  190 
Serapion,  Bishop  of  Antioch,      Maximilla.     Muratorian  Fragment,  " 

Theododotus,  of  Byzantium,  192 

Rhodon,        Narcissus,  Bishop  of  Jerusalem,  195 

Palmas,        Polycrates,  Bishop  of  Ephesus,  196 

Clement  of  Alexandria,        Tertullian,      Noetus,     Hernias,  3d,  200 

Praxeas,        Symmachus,        Maximus,  Bishop  of  Jerusalem,  " 

Seleucas,        Artemon,        Pistis  Sophiae,  " 

Julius  Africanus,        2d  Epistle  of  Clement  of  Rome.  " 

[Note.  THE  EPISTLES  OF  PAUL. — We  hav<-  takrii  as  genuine,  the  ten 
epistles  which  constituted  the  Apostolicon  of  Marcion.  The  same  course  has 
been  adopted  by  Dr.  Davidson,  except  that  he  rejects,  upon  what  appears  in- 
sufficient grounds,  the  Epistle  to  the  Ephesians.] 


FIRST      PERIOD.          A.  D.  30  to  A.  D.  80. 


THE    APOSTOLIC    AGE. 


CHAPTER    I. 

LOST    GOSPELS    OF    THE    FIRST    CENTURY. 

THE  GOSPEL  OP  PAUL — GOSPKL  OB  RECOLLECTIONS  OP  PETER — REFEB- 
ENCES  AND  CITATIONS  BY  THE  FATHERS  OF  THE  CHURCH — VlEWS  OF  MOD- 
EBN  WRITERS — ORACLES  OR  SAYINGS  OF  CHRIST,  ATTRIBUTED  TO  MAT- 
THEW—THESE THE  GERMS  OF  THE  SYNOPTIC  GOSPELS,  LUKE,  MARK  AND 
MATTHEW. 

This  is  an  attempt  to  write  a  history  of  the  Chris- 
tian religion  during  the  first  two  centuries.  Not  a  his- 
tory of  Christianity,  which  would  require  us  to  follow 
the  principles  of  that  religion,  in  their  dissemination 
through  various  countries,  and  in  their  influence  upon 
other  institutions.  Nor  yet  a  history  of  the  church; 
which  would  make  it  necessary  to  examine  questions 
of  ecclesiastical  polity,  to  trace  the  rise  and  progress  of 
different  forms  of  church  government,  and  to  notice 
the  manners  and  customs  of  the  early  Christians,  and 
their  treatment  by  the  civil  magistrates. 

These  are  touched  upon  only  in  their  bearing  upon 
the  main  object  of  the  inquiry;  which  is,  an  examina- 


2  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

tion  into  the  principal  doctrines  distinctive  of  the 
Christian  religion,  so  far  as  they  were  known  and 
taught  in  the  first  two  centuries;  also  the  principal 
books  through  which  those  doctrines  were  dissemina- 
ted. 

The  difficulty  of  the  undertaking  is  great.  The  gos- 
pels of  the  first  century  are  unfortunately  lost.  There 
are  left,  of  that  century,  only  the  epistles  of  Paul,  the 
one  epistle  of  Clement  of  Rome,  some  slight  notices 
by  Jewish  and  heathen  writers,  and  the  few  legends 
and  traditions  preserved  in  the  writings  of  the  fath- 
ers, and  in  the  extant  second  century  gospels.  And 
when  we  enter  upon  the  next  century,  though  there  is 
more  remaining  than  of  the  first,  still,  the  great  body 
of  the  Christian  literature  of  that  age  also,  has  been 
lost  or  destroyed. 

Availing  ourselves  of  what  remains,  we  shall,  though 
'conscious  of  the  magnitude  of  the  task,  enter  upon 
it,  at  least  with  fidelity  to  truth,  and  in  the  hope 
that  something  may  be  contributed  to  the  pages  of  re- 
liable history. 

The  time  will  be  divided  into  six  periods;  to  be  des- 
ignated as  follows: 

FIRST  PERIOD,      Apostolic  Age.       A.D.  30  to  A.  D.  80. 
SECOND  PERIOD,    Apostolic  Fathers.  . .    80  to   . .   120. 

THIRD  PERIOD,     The  three  Apoc- 
ryphal Gospels.  . .  120  to    . .  130. 

FOURTH  PERIOD,  Forty  Years  of 

Christian  Writers.      . .  130  to   . .   170. 

FIFTH  PERIOD,      The  four  Canon- 
ical Gospels.  '  . .  170  to    . .  185. 

SIXTH  PERIOD,      Close  of  the   Sec- 
ond Century.  . .  185  to  . .  200. 


3 
FIKST     PERIOD. 


LOST  GOSPELS  OF  THE  FIRST  CENTURY. 

When  Christianity  had  become  partially  established 
by  the  teaching  of  Christ  and  the  preaching  of  his  a- 
postles  and  disciples,  there  arose  among  the  Christians 
of  the  various  churches  a  necessity,  and  hence  a  de- 
mand, for  some  written  testimonies  or  records  of  the 
life  and  doctrines  of  their  great  master.  But  this  need 
was  not  so  apparent,  or  pressing  in  the  first  century, 
and  especially  during  the  life-time  of  those  who  had 
been  with  Jesus,  and  had  been  his  followers  and 
companions. 

Of  the  numerous  gospels  which  were  in  circulation 
in  the  second  century,  not  more  than  three  can,  with 
any  certainty,  or  with  any  high  degree  of  probability, 
be  traced  back  to  the  times  of  the  apostles.  These  are 
the  Gospel  of  Paul,  the  Gospel  or  Recollections  of 
Peter,  and  the  Oracles  or  Sayings  of  Christ,  attributed 
to  Matthew. 

THE   GOSPEL   OF    PAUL. 

Ewald,  one  of  the  best  of  the  German  critics,  con- 
cludes that  there  was  a  Gospel  of  Paul;  thinks  it  was 
in  the  Greek  language,  and  that  it  may  have  been 
written  by  the  evangelist  Philip.1 

It  may  be  inferred  that  it  afterward  became  incor- 
porated into  the  Gospel  of  Marcion,  [A.  D.  145],  since 
Marcion  was  a  follower  of  Paul,  and  for  his  own  gos- 
pel claimed  the  sanction  of  that  apostle.2 

Marcion  was  a  native  of  Sinope,  a  town  of  Asia 
Minor,  on  the  south  shore  of  the  Black  Sea.  It  is  sup- 

(1.)  Yahrbucher,  1848,  1849. 

(2.)  See  Fabricius,  Codex  Apocryphus,  Hamb.  1703,  vol.  1  p.  372.    Also  His- 
tory of  the  Canon,  by  Westcott,  3d  Ed.  Lond.  1870,  p.  282. 


4  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

posed  that  the  church  at  Sinope  was  furnished  by  PaulT 
at  the  time  of  its  formation,  with  a  collection  such  as 
he  supplied  to  the  other  Asiatic  Churches;  containing 
records  of  the  life  and  teachings  of  Christ. 

It  was  the  opinion  of  Jerome,  and  of  several  other 
writers,  that  when  Paul  spoke  of  his  gospel,  [Bom.  2. 16; 
16.  25;  2d  Thess.  2.  14];  he  referred  to  a  written  gospel 
then  in  circulation. 

Paul  may  have  had  such  a  gospel  in  mind;  but  his 
language  is  not  sufficiently  explicit  to  justify  us  in  con- 
cluding with  any  certainty,  that  he  meant  any  thing 
more  than  that  gospel  of  good  tidings,  of  which  he 
was  the  great  expounder. 

There  is,  however,  a  more  distinct  trace  of  the  Gospel 
of  Paul  in  his  First  Epistle  to  the  Corinthians,  ch.  11, 
v.  23  to  25.  By  comparing  this  passage  with  Luke  22. 
19,  20,  it  will  be  seen  that  the  language  is  almost  iden- 
tical; while  the  parallel  passages,  Matt.  26.  26  to  28,  and 
Mark  14.  22  to  24,  have  no  such  complete  similarity, 
though  the  idea  is  the  same.  The  Gospel  of  Luke, 
whether  directly,  or  through  Marcion's,'  was  founded 
partly  upon  the  Gospel  of  Paul.  That  Paul  had  some- 
thing to  do  with  a  written  gospel,  which  now  appears, 
in  whole  or  in  part,  in  the  compilation  of  Luke,  is  gen- 
erally acknowledged;  and  this  passage  in  First  Corin- 
thians, taken  in  connection  with  the  corresponding 
passage  in  Luke,  is  strong  evidence,  that  in  Corinthians, 
Paul  refers  to  a  written  gospel,  which  he  had  "deliver- 
ed"  to  the  Church  at  Corinth,  and  a  portion  of  which 
written  gospel  appears  in  Luke  22.  19,  20.  Paul  may 
have  referred,  also,  to  the  same  gospel,  in  Galatians  2. 2. 

This  supposition  receives  countenance  from  a  passage 
in  Tertullian.  In  his  work  against  Marcion,  [A.  D.  207 
-210],  after  saying  that  Marcion  did  not  ascribe  his 
gospel  to  any  author,  and  arguing  thence  that  it  was 


LOST  GOSPELS  OF  THE  FIRST  CENTURY.  5 

not  authentic,  he  proceeds  as  follows: 

"Had  Marcion  even  published  his  gospel  in  the  name  of  Paul  himself,  the 
single  authority  of  the  document,  destitute  of  all  support  from  preceding  au- 
thorities, would  not  be  a  sufficient  basis  for  our  faith.  There  would  still  be 
wanting  that  gospel  which  Paul  found  in  existence,  to  which  he  yielded  his  be- 
lief, and  with  which  he  so  earnestly  wished  his  own  to  agree,  that  he  actually 
on  that  account  went  up  to  Jerusalem,  to  know  and  consult  the  apostles,  'lest 
he  should  run  or  had  been  running  in  vain;'  in  other  words,  that  the  faith 
which  he  had  learned,  and  the  gospel  which  he  was  preaching,  might  be  in  ac- 
cordance with  theirs.  Then,  at  last,  having  conferred  with  the  authors,  and 
having  agreed  with  them  touching  the  rule  of  faith,  they  joined  their  hands 
in  fellowship,  and  divided  their  labors  thenceforth  in  the  office  of  preaching 
the  gospel,  so  that  they  were  to  go  to  the  Jews,  and  Paul  to  the  Jews  and  Gen- 
tiles. Inasmuch,  therefore,  as  the  enlightener  of  Luke  himself,  desired  the 
authority  of  his  predecessors,  for  both  his  own  faith  and  preaching,  how  much 
iiion-  may  I  not  require  from  Luke's  Gospel,  that  which  was  necessary  for  the 
ii<«-|.i-l  of  his  master." — TertuUian  adv.  Marcion,  bk.  4,  ch.  2,  Ante-Nicene 
Christian  Library,  wl.  7,  p.  180. 

From  this  passage  of  TertuUian,  it  is  manifest,  first, 
that  there  was  a  Gospel  of  Paul,  and  the  inference  is 
very  strong,  that  it  was  in  writing;  since  Paul  is  repre- 
sented as  going  to  Jerusalem  to  compare  his  gospel 
with  another,  and  while  there,  conferring  with  the 
"authors"  of  the  other  gospel;  secondly,  that  it  was  ne- 
;iry,  for  the  purpose  of  verification,  that  these  two 
go-pels  should  be  compared;  and  thirdly,  that  all  this 
was  anterior  to  the  Gospel  according  to  Luke.  It  might 
be  inferred,  from  the  closing  portion  of  the  paragraph, 
that  TertuUian  thought  the  Gospel  of  Luke  itself  stood 
in  need  of  some  verification. 

It  does  not  follow,  however,  that  the  gospel  with 
which  Paul  was  so  anxious  to  compare  his  own,  was 
written  before  his.  The  word  "primitive"  inserted  by 
the  Ante-Nicene  translator,  in  brackets,  before  the  word 
"authors,"  we  have  therefore  discarded,  as  unnecessary 
to  the  sense,  and  unauthorized. 

The  language  of  TertuUian  is,  "Denique,  ut  cum  auctoribus  contulit,   et 
convenit  de  regula  fidei,  dexteras  miscuere,"  &c.  Tertull.  Op.,  torn.  1,  p.  251. 


6  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

The  opinion  of  Ewald  is,  that  the  Greek  Gospel  of 
Paul  was  the  first  ever  written.  There  was  probably 
no  great  length  of  time  intervening,  between  the  origin 
of  that  and  of  the  other  two  gospels  of  the  first  century. 

The  testimony  of  Irenseus,  [A.  D.  190],  concerning 
this  gospel,  is,  that  it  was  written  by  Luke. 

"Luke,  also,  the  companion  of  Paul,  recorded  in  a 
book,  the  Gospel  preached  by  him."1 

Notwithstanding  the  positive  language  here  used,  the 
statement  is  to  be  taken  with  some  allowance.  Irense- 
us  was  fully  committed  to  the  four  gospels,  and  was 
engaged  in  endeavoring  to  give  them  authority.  He 
may  be  said,  in  fact,  to  have  introduced  them  to  the 
notice  of  the  literary  world;  since  he  is  the  first  author 
who  mentions  more  than  one  of  them.  He  speaks  fre- 
quently of  these  gospels,  and  argues  that  they  should 
be  four  in  number,  neither  more  nor  less,  because  there 
are  four  universal  winds,  and  four  quarters  of  the 
world. 

Davidson  calls  him  "credulous  and  blundering."3 
Those  who  are  so  quick  to  receive  the  statement  of 
Irenaeus,  that  the  Gospel  of  Paul  was  written  by  Luke, 
a  statement  manifestly  made  to  give  apostolic  sanction 
to  the  Gospel  of  Luke,  are  not  prepared  to  accept  so 
readily  his  assertion,  that  the  ministry  of  Jesus  lasted 
twenty  years,  and  that  he  was  fifty  years  old  at  hi& 
crucifixion.3 

THE    GOSPEL    OR    RECOLLECTIONS    OF    PETER. 

Tnis  was  a  book  more  generally  known  than  the 
Gospel  of  Paul,  and  of  the  existence  of  which  there 
can  be  no  doubt.  In  the  year  190,  a  large  number  of 

(1.)  Irenseus  v.  Hser.  bk.  3,  ch.  1,  Ante-Nic.  vol.  5,  p.  259. 

(2.)  Canon,  p.  121. 

(3.)  Iren.  v.  Hser.  2.  22,  Ante-Nic.  vol.  5,  p.  196. 


LOST  GOSPELS  OF  TEE  FIRST  CENTURY.  1 

the  Gospels  of  Peter  were  found  in  use  by  the  Church 
of  Khossus,  in  Cilicia;  and  so  much  were  the  Christians 
of  that  church  attached  to  them,  that  it  became  neces- 
sary for  Serapion,  one  of  the  bishops,  to  suppress  them, 
and  to  substitute  the  canonical  gospels  in  their  stead.1 

Another  case  of  the  suppression  of  older  gospels,  in 
use  in  the  churches,  to  make  way  for  those  which  had 
been  selected,  will  be  noticed  hereafter.  [See  Tatian.J 

Eusebius,  [A.  D.  325,]  speaking  of  the  Gospel  accord- 
ing to  Peter,  with  other  books,  says: 

"Neither  among  the  ancient  nor  the  ecclesiastical  writers  of  our  day,  has 
there  been  one  that  has  appealed  to  the  testimony  taken  from  them." 
in  book  3,  chapter  25,  he  speaks  of  the  Gospel  of  Peter  as  among  those  that 
were  "adduced  by  the  heretics,  under  the  name  of  the  apostles,"  and  "of 
which  no  one  of  those  writers  in  the  ecclesiastical  succession,  has  condescended 
to  make  any  mention  in  his  works;"  ami  says,  "they  are  to  be  ranked  not  on- 
ly among1  the  spurious  writings,  but  are  to  be  rejected  as  altogether  absurd 
and  impious." — Ecdes.  Hist.  bk.  3,  ch.  3. 

Eusebius  had  a  peculiar  faculty  for  diverging  from 
the  truth.  Let  us  see  how  far  from  it  he  has  gone  in 
these  assertions: 

1.  Justin  Martyr,  in  the  Dialogue,  written  about  A. 
D.  160,  says: 

"The  mention  of  the  fact,  that  Christ  changed  the  name  of  Peter,  one  of  the 
Hl-t-tW,  and  that  the  event  has  been  recorded  in  his  (Peter's)  Memoirs,  to- 
gether with  his  having  changed  the  name  of  two  other  brethren,  who  were 
sons  of  Zebedee,  to  Boanerges,  tended  to  signify  that  he  was  the  same 
through  whom  the  surname  Israel  was  given  to  Jacob,  and  Joshua  to 
Hosea." — Dialogue  with  Trypho,  ch.  106. 

The  translation,  as  given  in  the  Ante-Nicene  Christian 
Library,  vol.  2,  p.  -233,  is  as  follows: 

"And  when  it  is  said  that  he  changed  the  name  of  one  of  the  apostles  to 
Peter,  and  when  it  is  written  in  the  memoirs  of  Him  that  this  so  happened,  as 
well  as  that  he  changed  the  names  of  other  two  brothers,"  &c. 

(1.)  Dr.  Lardner's  Works,  vol.  4,  p.  636;  Theodoret,  Fab.  Hser.  2. 2;  Euseb. 
Ecc.  Hist.  6.  12;  Lost  and  Hostile  Gospels  by  S.  Baring-Gould,  p.  245. 

Theodoret  there  says,  the  Nazarenes  held  that  Christ  was  a  just  man,  and 
they  used  the  Gospel  of  Peter.  He  speaks  as  of  his  own  day;  A.D.  430. 


8  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

The  word  "Him,"  commencing  with  a  capital  letter, 
of  course  refers  to  Christ;  thus  making  it  read,  the 
memoirs  of  Christ;  and  ignoring  Peter  as  the  author. 
The  Greek  is, 

Kotl  ro  etTtelv  ueroovofiaHevai   avrov  Ilf'rpor   era  roov  Arco'-iTo'k- 
oor,    nai  ysypdgj^ai   kv  ToiS  artojuvwoveviiacyir   avrov,  &c. 

Such  a  construction,  beside  referring  the  pronoun 
atrov,  [of  him],  at  the  close  of  the  sentence,  to  the  more 
distant  antecedent,  contrary  to  the  rule  in  such  cases, 
attributes  to  Justin  language  which  he  is  not  in  the 
habit  of  using.  Elsewhere,  when  speaking  of  the 
gospels  which  he  cites  so  frequently,  he  calls  them,  not 
Memoirs  of  Christ,  but  "Memoirs  of  the  Apostles."  He 
has  ten  times  "Memoirs  of  the  Apostles,"  and  five  times 
"Memoirs;"  not  once  "Memoirs  of  Christ." 

For  the  rendering  we  have  adopted,  we  have  the  au- 
thority of  Dr.  Westcott,1  and  other  eminent  scholars. 
Moreover,  it  is  powerfully  supported  by  the  fact,  that 
the  only  one  of  the  canonical  gospels  which  has  this 
account  of  the  change  of  the  name  of  James  and  John 
to  Boanerges,  is  Mark,  which  has  such  an  intimate 
connection  with  the  Gospel  of  Peter.  [See  Mark  3.  17.J 

We  conclude,  therefore,  that  Justin  Martyr  here  re- 
fers to  the  Memoirs  or  Recollections  of  Peter;  which 
can  be  nothing  else  than  the  Gospel  of  Peter.  It  was 
probably  a  consideration  of  this  passage,  which  in- 
duced Credner  to  say  that  Justin  made  use  of  this 
gospel.2 

2.  The  next  writer  who  refers  to  the  Gospel  of  Peter, 
is  Tertullian;  [A.  D.  207-210.]  He  was  one  of  the  three 
fathers  who  were  engaged  in  establishing  the  canonical 
gospels.  And  as  Irenseus  had  undertaken  to  confound 

(1.)  Hist,  of  the  Canon,  p.  103. 
(2.)  Geschict.  N.  T.  Kan.  p.  22. 


LOST  GOSPELS  OF  THE  FIRST  CENTURY.  9 

the  Gospel  of  Paul  with  the  Gospel  of  Luke,  so  Tertull- 
ian  endeavors  to  identify  the  Gospel  of  Peter  with  the 
Gospel  of  Mark.  He  says: 

"The  Gospel  which  Mark  published,  is  affirmed  to  be 
Peter's,  whose  interpreter  Mark  was." 

Jones,  who  is  unwilling  to  recognize  the  Gospel  of 
Peter  as  authoritative,  attempts  to  break  the  force  of 
this  testimony  by  interpolating,  in  the  translation,  the 
words  "by  some;"  thus:  "is affirmed  by  some  to  be  Pe- 
ters." But  this  is  entirely  unauthorized. 

The  original  is,  "Evangelium  quod  edidit  Marcus,  Pe- 
tri  affirmatur,  cujus  interpres  Marcus;"  translated  in 
the  Ante-Nicene  collection,  "That  [gospel]  which  Mark 
published,  may  be  affirmed  to  be  Peter's,  whose  inter- 
preter Mark  was." 

Tertullian  manifestly  intended  to  assert,  that  in  his 
day,  the  Gospel  of  Mark  was  understood  to  be  Peter's; 
or  to  have  the  Gospel  of  Peter  for  its  original. 

3.  The  third  father  who  referred  to  this  Gospel,  was 
Origen;  A.  D.  230. 

"There  are  some,"  says  he,  "who  say  the  brethren  of  Christ  [here  mention- 
ed] were  the  children  of  Joseph,  by  a  former  wife,  who  lived  with  him  before 
Mary:  and  they  are  induced  to  this  opinion  by  some  passages  in  that  which  is 
entitled  The  Gospel  of  Peter,  or  The  Book  of  James."— Com.  on  Matt.  13.  55. 

It  must  not  be  inferred  that  Origen  here  speaks 
of  the  books  as  the  same;  but  that  the  opinion  was 
held,  in  accordance  with  passages  in  the  one  book  or 
the  other.  In  the  Protevangelion,  or  Book  of  James, 
as  it  was  called,  it  is  related,  that  when  the  high  priest 
told  Joseph  that  he  was  the  person  selected  to  take  the 
virgin,  he  demurred,  saying,  "I  am  an  old  man  and 
have  children;  but  she  is  young,  and  I  fear  lest  I  should 
appear  ridiculous  in  Israel." 

(1.)  Tert.  ad.  Marcion,  4.  5. 


10  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

Though  Origen  was  not  fully  prepared  to  accept 
this  statement,  not  seeing  it  in  the  canonical  gospels, 
which  had  then,  to  use  his  own  language,  been  "cho- 
sen," '  and  were  thenceforth  to  be  authoritative,  yet  the 
fact  had  become  so  well  understood,  from  the  previous 
use  of  the  other  gospels,  that  it  was,  by  most  of  the 
fathers,  implicitly  received  as  true,  for  a  long  time  af- 
terward. Epiphanius,  Chrysostom,  Cyril,  Theophilact, 
(Ecumenius,  and  all  the  Latin  Fathers  till  Ambrose, 
and  the  Greek  Fathers  afterward,  held  to  the  opinion 
that  Joseph  was  a  widower,  and  had  children  by  a  for- 
mer wife;  showing  that  the  Gospel  of  Peter  and  the 
Protevangelion  were  regarded  "as  authority. 

Thus  we  find  the  Gospel  of  Peter  expressly  referred 
to  by  three  of  the  fathers  before  Eusebius,  though 
that  historian  asserts  that  no  one  of  them  had  conde- 
scended to  make  any  mention  of  it. 

Eusebius  exhibited  a  still  more  reckless  disregard  for 
the  truth,  in  regard  to  the  Preaching  of  Peter.  He 
made  a  similar  sweeping  assertion  respecting  that; 
while  the  fact  was,  it  had  been  mentioned  by  Herac- 
lion  and  Lactantius,  and  six  times  by  Clement  of  Al- 
exandria, and  every  time  with  indications  of  approval. 
It  may  be  well  to  mention  an  error  of  some  writers, 
in  supposing  the  Preaching  of  Peter  and  the  Preaching 
of  Paul  to  be  one  book,  or  parts  of  the  same  book, 
merely  from  their  being  mentioned  in  the  same  con- 
nection by  Lactantius.  Such  an  inference  is  not  au- 
thorized. 

(1.)  "And  that  not  four  gospels  but  very  many  were  written,  out  of  which 
those  we  haw  were  chosen,  and  delivered  to  the  churches,  we  may  perceive," 
&c> — Origen,  in  Proem,  LUCCB,  Horn.  1  T.  2,  p.  210. 

Again:  "Four  gospels  only  have  been  approved,  out  of  which  the  doctrines 
of  our  Lord  and  Saviour  are  to  be  learned.'1 

These  gospels  were  selected,  or  "separated"  from  others. — Westcott,  p. 317. 


LOST  GOSPELS  OF  THE  FIRST  CENTURY.  II 

Other  writers  have  mentioned  this  gospel.  Theodo- 
ret,  [A.  D.  430,]  says,  "The  Nazarenes  are  Jews  who 
venerate  Christ  as  a  just  man  merely,  and  it  is  said 
they  use  the  Gospel  according  to  Peter."1 

Credner  thinks  the  gospel  was  one  of  the  oldest  writ- 
ings of  the  church,  and  the  source  from  which  Justin 
drew  many  of  his  quotations;  also  that  it  was  essential- 
ly identical  with  the  Harmony  of  Tatian,  and  the  Gos- 
pel according  to  the  Hebrews.9 

Dr.  Mill3  says  it  was  publicly  read  by  the  Christians; 
and  Mr.  Whiston4  asserts  that  it  was,  probably,  in 
some  sense,  a  sacred  book. 

Jones,  who  wishes  to  discredit  it,  says  that  it  was  in- 
terdicted by  the  decree  of  Pope  Gelasius,  [A.  D.  494,]  ac- 
cording to  some  copies;  though  he  does  not  explain 
how  the  interdict  crept  into  those  copies,  nor  why  it 
is  not  in  the  decree,  as  generally  published,  and  as  it 
appears  in  his  own  work,  vol.  1  p.  154. 

The  Gospel  of  Peter  favored  the  opinions  of  the  Doce- 
tae,  who  held  that  Christ  and  Jesus  were  different;  that 
Jesus  really  suffered,  but  Christ,  only  in  appearance. 

Norton,6  whose  opinion  is  entitled  to  great  weight, 
thinks  this  gospel  was  not  a  history  of  Christ's  ministry. 

Eev.  S.  Baring-Gould  asks  the  question,  "Was  this 
gospel  a  corrupted  edition  of  St.  Mark?"  and  answers  it 
thus:  "Probably  not.  We  have  not  much  ground  on 
which  to  base  an  opinion,  but  there  is  just  sufficient  to 
make  it  likely  that  such  was  not  the  case."* 

(1.)  Haer.  Fab.  2.  2. 

(2.)  Gesch.  d.  N.  T.  Kanon,  p.  22. 

(3.)  Prolegom.  in  Nov.  Test.  sec.  336. 

(4.)  Essay  on  the  Constitutions  of  the  Apostles,  p.  24. 

(5.)  Evidences  of  the  Genuineness  of  the  Gospels,  by  Andrews  Norton,  Bos- 
ton, 1837,  vol.  1  p.  234.  Notes. 

(6.)  Lost  and  Hostile  Gospels,  p.  221. 


12  FIRST  PERIOD,  A.  D.  30  TO  A.  D.  80. 

He  considers  the  statement  concerning  the  brothers 
and  sisters  of  Christ,  as  most  valuable,  as  the  gospel  is 
"wholly  unprejudiced,  and  of  great  antiquity." ' 

THE  ORACLES  OR  SAYINGS  OF  CHRIST. 

Our  information  concerning  this  collection,  is  ex- 
ceedingly meager;  being  based  entirely  upon  a  passage 
in  Eusebius,  in  which  Papias  is  represented  as  saying, 
"Matthew  set  forth  the  Oracles  in  the  Hebrew  dialect, 
which  every  one  interpreted  as  he  was  able." 2 

Eusebius  says  further,  that  Papias  wrote  five  books 
of  "Expositions  of  the  Oracles  of  the  Lord."  These 
are  a  part  of  the  multitude  of  lost  writings  of  those 
times. 

Baring-Gould  thinks  the  Oracles  consisted  of  five 
parts,  ending  at  the  following  passages: 

First,  at  Matthew  ch.  7,  v.  28;  second,  at  Matt.  11.  1; 
third,  at  Matt.  13.  53;  fourth,  at  Matt.  19.  1,  and  fifth, 
at  Matt.  26.  1.  Upon  this  theory,  the  Oracles  were  a 
compilation  of  different  manuscripts.  It  is  the  gener- 
ally received  opinion,  that  a  number  of  older  man- 
uscripts have  entered  into  the  construction  of  the  Gos- 
pel according  to  Matthew,  and  that  this  gospel  was 
to  some  extent,  based  upon  the  Oracles. 

RECAPITULATION. 

THE  GOSPEL  OF  PAUL,  though  it  does  not  stand  out  so 
clearly  and  indisputably  as  the  Gospel  of  Peter,  has 
yet  sufficient  evidence  of  having  been  one  of  the  gos- 
pels of  the  first  century.  It  is  testified  to  by  Marcion, 
and  is  apparently  alluded  to  by  Irenseus  and  Tertull- 
ian,  and  by  Paul  himself.  It  was  in  the  Greek  lan- 
guage. 

(1.)  p.  222. 

(2.)  Euseb.  Ecc.  Hist,  bk.  3,  ch.  39. 


LOST  GOSPELS  OF  THE  FIRST  CENTURY.  18- 

THE  GOSPEL  OR  EECOLLECTIONS  OF  PETER,  was  a  book 
well  known,  and  of  high  authority  among  the  ancient 
Christians.  Even  after  the  introduction  of  the  four 
gosp<  Is  afterward  made  canonical,  the  Gospel  of  Peter 
main  fcained  so  firm  a  footing,  that  it  became  necessary 
to  suppress  it  in  some  of  the  churches.  It  was  retained 
and  used  by  the  Nazarenes,  long  afterward. 

It  is  cited  by  Justin  Martyr,  and  referred  to  by 
Tertullian  and  Origen.  The  statement  of  Eusebius, 
that  no  one  of  the  ecclesiastical  writers  had  appealed 
to  testimony  taken  from  it,  and  that  no  one  of  them 
had  condescended  to  make  any  mention  of  it,  is  un- 
true. The  passage  in  Justin  Martyr  mistranslated  in 
the  Ante-Nicene  collection,  and  the  passage  in  Tertull- 
ian mistranslated  by  Jones. 

The  statement  contained  in  this  gospel,  that  Joseph 
had  children  by  a  former  wife,  was  generally  received 
by  the  fathers,  for  several  centuries.  The  Gospel  of  Pe- 
ter highly  spoken  of  by  Dr.  Mill,  Mr.  Whiston,  and 
other  eminent  modern  writers.  Credner,  a  German 
writer  of  high  authority,  thinks  it  was  used  by  Jus- 
tin Martyr;  A.  D.  150-160. 

THE  ORACLES,  OR  SAYINGS  OF  CHRIST,  in  the  Arama- 
ic language,  we  know  but  little  about.  It  has  been 
generally  conceded,  on  the  authority  of  Eusebius,  that 
Papias  [A.  D.  150,]  had  such  a  book,  and  that  he  wrote 
commentaries  upon  it. 

DOCTRINES. — There  is  no  evidence  that  either  of  these 
gospels  taught  the  immaculate  conception,  or  the  ma- 
terial resurrection  of  Christ,  or  contained  any  account 
of  his  miracles,  or  any  reference  to  any  book  contain- 
ing either  of  those  doctrines. 

It  will  be  seen,  as  we  proceed,  that  the  three  gospels 
which  have  been  considered,  were  the  germs  of  the 
three  synoptic  gospels,  respectively.  That  is,  the  Gos- 


14  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

pel  of  Paul  was  the  germ  of  the  Gospel  according  to 
Luke;  the  Gospel  of  Peter,  of  the  Gospel  according  to 
Mark;  and  the  Oracles,  of  the  Gospel  according  to 
Matthew. 

They  cannot,  however,  in  any  sense,  be  considered 
the  same.  The  synoptic  gospels  were  undoubtedly 
written  long  afterward,  and  contained,  in  many  re- 
spects, very  different  material.  Moreover,  the  Gospel 
of  Paul  appears  to  have  passed  through  the  Gospel 
of  Marcion,  before  reaching  the  author  of  Luke,  and 
the  Oracles  through  the  Gospel  of  the  Hebrews,  before 
reaching  the  author  of  Matthew. 


APOSTOLIC  AGE.  JOHN  THE  BAPTIST.  15 


CHAPTEE    II. 

APOSTOLIC  AGE.-A.  D.  30  TO  A.  D.  80. 

JOHN  THE  BAPTIST— JESUS  CHRIST— PAUL— PETER— JOHN— THE  JAMESES 
— THE  JUDASES — THE  OTHER  APOSTLES — EPISTLES  OF  THE  NEW  TESTA- 
MENT— THE  APOCALYPSE. 

The  first  character  in  Christian  history  is  John  the 
Baptist. 

What  was  his  connection  with  Jesus,  and  what  were 
his  relations  to  the  origin  of  the  Christian  religion? 

Josephus,  while  he  gives  an  account  of  John,  and  of 
his  baptizing  and  making  converts,  says  nothing  of  his 
announcing  the  approach  of  a  coming  Messiah. ' 

The  author  of  Luke  commences  his  account  of 
John  the  Baptist,  by  saying  that  he  appeared  in  the 
fifteenth  year  of  the  reign  of  Tiberius  Caesar,  Pontius 
Pilate,  being  governor  of  Judaea,  and  Herod  being  Te- 
trarch  of  Galilee,  his  brother  Philip  Tetrarch  of  Iturea, 
and  of  the  region  of  Trachonitis,  Lysanias  Tetrarch 
of  Abilene,  Annas  and  Caiaphas  being  the  high  priests. 
—[Luke  3.  1,  2.] 

In  the  23d  verse  of  the  same  chapter,  after  relating 
the  baptism  of  Jesus,  he  states  that  he  began  to  be  a- 
bout  thirty  years  of  age. 

If  by  this  language  the  author  of  Luke  meant  to  say, 
that  Jesus  was  not  then  past  thirty,  did  he  not  make  a 

(1.)  Antiquities,  bk.  18,  ch.  5,  2. 


16  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

mistake  of  at  least  three  years?  Tiberius  commenced 
reigning  A.  D.  14,  and  the  fifteenth  year  of  his  reign' 
would  be  A.  D.  29,  or  when  Jesus  was  thirty-three  years 
of  age,  as  he  was  four  years  old,  at  the  commencement 
of  the  Christian  era. 

We  do  not,  however,  look  upon  this  as  a  very  serious 
discrepancy,  and  think  Dr.  Lardner  over-estimated  the 
question,  when  he  spoke  of  it  as  one  of  "very  great 
difficulty."  The  word  "a$rf*i,"  "about,"  used  by  the  gos- 
pel historian,  relieves  him  from  any  very  exact  crit- 
icism. 

So  of  another  objection;  the  statement  that  Annas 
and  Caiaphas  were  high  priests;  it  being  notorious  that 
the  Jews  never  had  but  one  high  priest  at  a  time. 
This  has  been  partially  explained  by  showing  that 
Josephus,  in  one  place,  spoke  of  one  as  a  high  priest^ 
who  had  held,  but  did  not  at  the  time  referred  to,  hold 
that  office.  The  language  here  is  somewhat  more  defi- 
nite, and  appears  more  plainly  to  intimate  that  two  did 
actually  hold  the  position  the  same  year. 

This  would  indicate  that  this  portion  of  the  book 
was  written  long  afterward,  by  one  not  acquainted 
with  Jewish  customs.  Dr.  Lardner  says,  "It  would  be 
extremely  unreasonable  to  impute  to  St.  Luke  so  great 
a  mistake  as  the  supposing  there  were  properly 
two  high  priests  among  the  Jews  at  the  same  time.'7 
The  most  effectual  way  to  relieve  him  from  the  impu- 
tation is,  not  to  charge  upon  him  the  authorship  of  a 
work  which  bears  so  many  marks  of  having  been  writ- 
ten long  after  his  day. 

If  the  passage  in  Josephus  concerning  Christ  were 
genuine,  then  the  failure  to  connect  him  with  John  the 
Baptist,  would  be  utterly  incomprehensible.  But  since 
it  is  the  general  verdict  of  scholars,  that  the  paragraph 
in  the  3d  chapter  of  the  18th  book  of  the  Antiquities, 


APOSTOLIC  AGE.  JOHN   THE  BAPTIST.  17 

wherein  it  is  stated  that  Jesus  was  the  Christ,  &c.,  is 
an  interpolated  forgery,  the  matter  appears  very  differ- 
ently. It  is  easy  to  see  that  Josephus,  retaining  all  his 
Jewish  prejudices  and  antipathies,  might  have  inten- 
tionally passed  over  the  proclamation  of  the  coming 
Messiah. 

Pursuing  the  biography  of  John,  as  given  in  the 
gospel  history,  the  next  incident  presents  a  difficulty 
of  a  more  serious  character. 

It  is  stated  that  Herod  the  Tetrarch  shut  up  John  in 
prison,  being  reproved  by  him  for  Herodias,  his  broth- 
er Philip's  wife.— [Luke,  3.  19,  20;  Mark,  6.  17-20;  Mat- 
thew, 14.  3-5.]  This  Philip  could  be  no  other  than  Phil- 
ip the  Tetrarch  of  Trachonitis,  mentioned  in  Luke  3. 1. 
He  was  the  brother,  or  rather  half-brother  of  Her- 
od the  Tetrarch,  and  Herod  had  no  other  brother  Phil- 
ip. They  were  both  sons  of  Herod  the  Great. 

But  according  to  Josephus,  Philip  could  not  have 
been  the  former  husband  of  Herodias.  It  was  another 
Herod,  half-brother  of  Herod  the  Tetrarch,  having  the 
same  father,  but  not  the  same  mother.  The  father  of 
this  Herod  was  Herod  the  Great,  while  his  mother  was 
Mariamne,  daughter  of  Simon  the  high  priest. ' 

Josephus  could  not  well  be  mistaken  in  this  matter, 
being  himself  a  Jew,  and  all  the  parties  occupying  a 
high  position  among  his  people.  Not  only  were  all 
these  sons  of  Herod  the  Great,  but  Herodias  was  sister 
of  Agrippa  the  Great.  The  attention  of  the  historian 
was  particularly  called  to  the  transaction,  and  he  re- 
lates in  full  the  visit  of  Herod  the  Tetrarch  to  Herod, 
his  half-brother,  his  falling  in  love  with  Herodias,  his 
brother's  wife,  and  their  subsequent  arrangement  to 
be  married.  Also  the  difference  that  arose  on  this  very 

(1.)  Antiq.  bk.  18,  ch.  5,  sec.  1,  and  same,  sec.  4. 


18  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

account,  between  Herod  the  Tetrarch,  and  Aretas, 
King  of  Petraea,  father  of  the  wife  whom  Herod  put 
aside,  in  favor  of  Herodias;  a  difficulty  which  resulted 
in  a  war. 

The  gospel  account  of  the  death  of  John,  is  also  very 
different  from  that  of  the  historian.  It  does  not  appear 
in  Luke,  but  in  Mark  and  Matthew  it  is  related  that  the 
daughter  of  Herodias  danced  before  Herod,  at  a  sup- 
per given  by  him  on  his  birthday;  [Mark,  6.  21,  22;] 
that  Herod  was  pleased,  and  promised  to  give  her 
whatever  she  should  ask;  and  she,  being  instructed  by 
her  mother,  asked  the  head  of  John  the  Baptist;  that 
the  king  ordered  it  to  be  given  her,  and  it  was  brought 
in  a  charger.— [Mark,  6.  21-29;  Matt.  14.  6-1 1J 

The  account  byJosephus,  is,  in  substance: 

That  John  was  a  good  man;  that  he  commanded  the 
Jews  to  exercise  virtue,  and  exhorted  them  to  come  to 
his  baptism; — that  crowds  came  about  him,  much 
pleased  at  his  discourses;  that  Herod  feared  that 
his  great  influence  over  the  people,  might  put  it  into 
his  power  and  inclination  to  raise  a  rebellion;  the  peo- 
ple being  ready  to  do  anything  he  should  advise;  that 
to  prevent  any  mischief  he  might  do,  and  to  put  it  out 
of  his  power  to  raise  a  rebellion,  Herod  had  him 
thrown  into  prison  at  Macherus,  and  there  put  to 
death. 

Though  it  might  be  possible,  by  the  exercise  of  skill 
and  ingenuity,  to  show  that  the  accounts  of  John  the 
Baptist,  as  given  by  Josephus  on  the  one  hand  and  the 
gospel  historians  on  the  other,  are  not  absolutely  con- 
tradictory, except  as  to  the  former  husband  of  Herodi- 
as; yet  the  general  tenor  of  the  two  biographies  is  so 
different,  and  the  narratives  so  divergent,  as  to  render 
it  problematical,  whether  John  sustained  any  such  re- 
lation to  Jesus  as  is  commonly  supposed. 


APOSTOLIC  AGE.       JOHN  THE  BAPTIST— JESUS.  19 

The  Gospel  of  Marcion,  [A.  D.  145],  which,  in  other 
respects,  was  very  similar  to  Luke,  contained  no  such 
history  of  John.  Marcion's  Gospel  was  probably  first 
written.  The  first  two  chapters  of  Luke  were  not  in 
Marcion.  In  place  of  the  3d  and  4th  chapters,  there 
was  the  first  chapter  in  Marcion's  Gospel,  which  com- 
menced as  follows: 

"Now  in  the  fifteenth  year  of  Tiberius  Caesar,  Pontius  Pilate  ruling  in  Judsea, 
Jesus  came  down  to  Capernaum,  a  city  of  Galilee,  and  straightway  on  the 
sabbath  days,  going  into  the  synagogue,  he  taught. 

•'2.  And  they  were  astonished  at  his  doctrine,  for  his  word  was  with  power." 

There  was  no  statement  in  Marcion,  as  to  the  age 
of  Christ,  nor  concerning  the  two  high  priests,  nor 
were  there  any  contradictions  of  Josephus. 

Before  leaving  the  history  of  John  the  Baptist,  we 
cannot  refrain  from  referring  to  the  grotesque  inci- 
dent, of  the  daughter  of  Herodias  dancing  at  a  supper 
given  by  Herod,  to  his  lords,  high  captains  and  chief 
estates.  This  portion  of  the  narrative  caused  a  sore 
trial  to  the  faith  of  the  great  Dr.  Lardner. 

"It  may  perhaps  be  expected,"  he  says,  "I  should  here  produce  an  instance, 
about  that  time,  of  some  lady  of  like  station  with  Herodias'  daughter,  who 
danced  at  a  public  entertainment.  But  I  must  own,  I  am  not  furnished  with 
any  instance  exactly  parallel. " 

Although  the  Doctor  did  not  hesitate  to  believe  in 
miracles,  yet,  when  any  thing  purported  to  be  inside 
the  bounds  of  nature,  he  desired  to  see  it  within  the 
range  of  probability. 

JESUS  CHRIST. — The  next  character  is  Christ  himself. 

He  is  said  to  have  been  begotten  of  a  virgin,  by  the 
overshadowing  of  the  Holy  Ghost. 

This  event  does  not  appear  to  have  been  mentioned 
in  heathen,  Jewish  or  Christian  history,  until  more 
than  a  hundred  years  after  it  is  said  to  have  taken 
place.  The  doctrine  of  the  immaculate  conception, 


20  FIRST  PERIOD.  A.  Z>.  30  TO  A.  D.  80. 

when  it  was  promulgated  to  the  Christians  of  the  sec- 
ond century,  was  found  to  be  so  congenial  to  the  pre- 
vailing disposition  to  deify  Christ,  that  it  was  at  once 
taken  up  by  the  bishops,  and  incorporated  among  the 
foundations  of  the  grand  religious  structure  then  be- 
ing erected. 

Paul,  who  had  already  laid  the  foundations  of  the 
structure,  seems  to  have  known  nothing  of  the  doctrine. 

It  was  somewhat  incongruous  to  deify  a  person  born 
in  the  ordinary  course  of  generation.  The  immaculate 
conception  was  needed,  to  give  form  and  consistency 
to  the  doctrine  of  the  divinity  of  Jesus. 

Many  attempts  have  been  made  to  write  the  life 
of  Christ.  But  it  is  difficult  to  see  where,  outside  the 
gospels,  the  material  for  such  a  work  is  to  come  from; 
while,  if  the  gospels  are  to  be  taken  as  a  basis,  it  is 
equally  difficult  to  understand,  what  is  to  be  gained  by 
rewriting  what  is  contained  in  them.  Any  such  at- 
tempt only  brings  out,  in  a  plainer  light,  the  discrep- 
ancies in  those  accounts,  and  finally  results  in  a  mere 
display  of  ingenuity  on  the  part  of  the  biographer,  in 
his  efforts  to  reconcile  them;  or,  as  in  the  case  of  some 
writers,  in  a  sublime  unconsciousness  of  any  discrep- 
ancies whatever. 

We  know  of  Christ  historically,  that  he  was  a  great 
moral  and  religious  teacher;  that  he  had  the  most  de- 
voted followers  and  disciples;  that  he  was  put  to  death 
in  the  reign  of  Tiberius  Caesar; '  and  that  upon  his  doc- 
trines and  precepts,  and  upon  a  belief  in  his  spiritual 
resurrection,  Paul,  the  chief  of  his  disciples,  founded  a 
new  religion. 

PAUL. — That  Paul  was  the  one  who  did  the  work,  is 
manifest,  from  recorded  tradition,  and  from  those 

(1.)  See  Appendix, 


APOSTOLIC  AGE.  PAUL.  21 

wonderful  epistles,  written  in  the  first  century,  which 
are  still  extant,  and  the  most  of  which  are  considered 
by  scholars  to  be  genuine. 

Volumes  have  been  written  concerning  Paul;  works 
abounding  mostly  in  unmixed  eulogy.  It  is  the  duty 
of  the  impartial  historian,  while  appreciating  and  ad- 
miring those  grand  qualities,  which  mark  him  as  one 
of  the  greatest  men  of  any  age — while  conceding  his 
intellectual  and  moral  grandeur,  his  thorough  convic- 
tion of  the  truth  of  the  doctrines  he  was  teaching,  and 
the  zeal  and  devotion  which  he  manifested  in  their 
propagation,  to  point  out,  at  the  same  time,  some  of 
the  defects  in  his  character. 

The  chief  of  these,  which  was  the  result  of  his  ex- 
cessive zeal,  was  an  impatience,  and  even  a  vindictive- 
ness,  toward  those  who  differed  with  him  in  opinion. 

By  an  occasional  outburst  of  that  spirit  of  persecu- 
tion, under  the  influence  of  which  he  had  so  unrelent- 
ingly pursued  the  Christians,  he  demonstrates,  that 
however  thorough  was  his  religious  conversion,  it  had 
not  eradicated  or  essentially  changed  those  traits  of 
character,  and  peculiarities  of  disposition,  which  dis- 
tinguished him  from  other  men.  Commentators  would 
have  us  believe,  that  when,  in  his  Epistle  to  the  Gala- 
tians,  he  said,  "I  would  they  were  even  cut  off,  who 
trouble  you,"  he  meant  nothing  more,  than  that  they 
should  be  cut  off  from  the  church.  But  this  he  had 
power  to  have  done;  and  did  direct  it,  in  addressing 
other  churches.  An  examination  of  the  context,  and 
of  the  whole  epistle,  in  the  commencement  of  which 
he  had  anathematized  any  one  who  should  preach 
any  other  doctrine,  ("let  him  be  accursed,")  together 
with  the  application  of  a  careful  and  thorough  philo- 
logical analysis  of  the  words  used  by  the  apostle,  all 
combine  to  give  to  his  language  a  deeper  meaning; 


22  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

showing  that  in  a  moment  of  exasperation,  he  gave  ut- 
terance to  a  sentiment,  which,  taken  in  connection 
with  the  teaching  and  practice  of  Peter,  and  the  con- 
struction which  was  put  upon  some  of  the  sayings 
of  Christ,  resulted  in  the  most  fearful  and  wide  spread 
persecutions,  through  subsequent  ages. 

It  is  not  strange  that  the  apostle  should  have  such 
feelings  toward  those  whom  he  saw  endeavoring  to  re- 
move some  of  the  beautiful  pillars  from  the  splendid 
edifice  he  was  constructing;  but  it  is  to  be  regretted 
that  he  did  not  foresee  the  use  which  could  be  made 
of  his  language  in  after  times. 

Again:  notwithstanding  the  spirit  of  kindness,  of 
brotherly  love,  and  even  of  tenderness,  pervading  the 
letters  of  the  apostle,  there  may  be  discovered  occa- 
sionally, beneath  it  all,  glimpses  of  an  overbearing  and 
tyrannical  disposition.  This  is  particularly  noticeable 
in  his  injunctions  to  the  female  Christians,  and  in 
his  determination  to  discountenance  any  ambition  on 
their  part  to  take  an  equal  place  with  their  brothers, 
in  the  management  of  church  affairs. 

They  were  permitted  to  hold  the  position  of  deacon- 
ess, an  office  the  functions  of  which  consisted  princi- 
pally in  ministering  to  the  necessities  of  the  saints. 
An  office  of  labor  and  subserviency,  they  could  fill,  but 
not  one  of  honor;  "I  suffer  not  a  woman  to  teach ;"  said 
Paul;  thus  disclosing  his  domineering  spirit,  and  his 
inability  to  rise  above  the  prejudices  of  the  age. 

This  prohibition  of  the  apostle  was  scrupulously  car- 
ried out;  and  in  the  Council  of  Laodicea,  A.  D.  365,  the 
llth  Canon  forbade  the  ordination  of  women  for  the 
ministry,  while  the  44th  Canon  prohibited  them  from 
entering  into  the  altar. J 

(1.)  Landon's  Manual  of  Councils,  pp.  284  to  287. 


APOSTOLIC  AGE.  PAUL.  23 

But  the  point  upon  which  the  fathers  were  most 
sensitive,  in  reference  to  the  position  of  women  in  the 
church,  related  to  administering  the  rite  of  baptism. 
One  of  the  earliest  Christian  writings,  was  the  Acts 
of  Paul  and  Thecla.  It  was  a  sort  of  romance.  Thec- 
la,  who  was  engaged  to  be  married,  had  heard,  from 
an  upper  window,  Paul,  preaching.  She  had  fallen  in 
love  with  him;  had  deserted  her  lover  and  relatives, 
and  had  followed  Paul;  had  become  a  devoted  Chris- 
tian; had  baptized;  first  baptizing  herself.  Then  she 
worked  miracles,  became  a  saint,  and  finally  a  martyr. 
She  was  held  in  the  highest  veneration  by  the  fathers. 
But  the  book  gave  implied  sanction  to  the  right  of  wo- 
men to  baptize.  On  that  account  it  was  declared  he- 
retical, and  search  was  made  for  the  author;  an  unu- 
sual proceeding  in  those  days.  It  was  traced  to  a  pres- 
byter of  one  of  the  eastern  churches,  who  acknowledged 
he  had  written  it  "for  the  honor  of  Paul."  He  was 
tried  for  the  offense,  and  being  convicted,  was  deposed 
from  the  ministry. ' 

The  women  claimed  the  right  to  baptize  their  own 
sex.  But  the  bishops  and  presbyters  did  not  care  to 
be  relieved  from  the  pleasant  duty  of  baptizing  the 
female  converts.2 

Of  the  life  of  Paul,  we  know  but  little.  The  accounts 
in  the  Acts  of  the  Apostles,  cannot,  for  reasons  which 
will  hereafter  be  given,  be  considered  historical. 

In  the  first  Epistle  of  Clement  of  Rome,  it  is  stated 
that  Paul  was  seven  times  imprisoned.  Dr.  Dollinger 

(1.)  Tertullian,  cle  Baptismo,  eh.  17;  Jercme.  de  Vir.  1.  7.  Jerome  states, 
erroneously,  that  Tertullian  had  said  he  was  convicted  before  John. 

(2.)  See  Bunsen's  Christianity  and  Mankind,  vol.7,  pp.  386  to  393,  pub- 
lished in  the  3d  volume  of  the  Analecta.  The  converts  were  first  exorcised 
of  the  evil  spirits  that  were  supposed  to  inhabit  them;  then,  after  undressing, 
and  heinj:  baptizrd,  they  were  anointed  with  oil.  The  custom  may  not  have 
prevailed  in  the  colder  climates. 


OF  THF. 
TT"KT  TtriTTD  CTT  V 


24  FIRST  PERIOD,  A.  D.  30  TO  A.  D.  80. 

says  Paul  was  seven  times  imprisoned.  * 
WAS  PAUL  MARRIED? — Eusebius  said, 

"Paul  does  not  demur,  in  a  certain  epistle,  to  mention  his  own  wife,  whom 
he  did  not  take  about  with  him,  in  order  to  expedite  his  ministry  the  bet- 
ter." 

In    saying   this,    Eusebius    was    quoting   from   the 
Stromata,  of  Clement  of  Alexandria.  [A.  D.  200.] 
The  full  passage  in  Clement  is  as  follows: 

"Paul  does  not,  indeed,  in  a  certain  epistle,  fear  to  speak  of  his  own  wife, 
whom  he  did  not  take  about  with  him,  because  it  was  not  necessary  for  him,  in 
the  great  work  of  the  ministry.  Therefore  he  says  in  a  certain  epistle,  'Have 
we  not  power  to  take  about  a  sister  wife,  as  also  the  other  apostles  ?,  For  they, 
as  was  proper,  while  engaged  in  the  ministry,  because  they  could  not  keep 
them  apart,  were  accustomed,  doubtless  as  a  matter  of  commendation,  to  take 
about  with  them  female  attendants,  not  as  wives,  but  as  sisters,  who,  togeth- 
er with  the  female  servants,  might  be  among  the  women  who  had  charge  of 
the  house,  by  whom  without  any  reprehension  or  suspicion  of  evil,  the  doctrine 
of  the  Lord  might  be  carried  even  to  the  secret  apartments  of  the  women." 
— Strom,  bk.  3,  ch.  6,  Latin  Translation  in  Ante-Nicene'  Collection,  vol.  12,  p.  109. 

Paul,  according  to  the  fathers,  was  martyred  at  Rome, 
A.  D.  67  or  68. 

An  interesting  story  is  preserved,  of  Paul  and  Per- 
petua.  It  is  related  that  Perpetua,  seeing  Paul  dragged 
along  the  streets  of  Rome,  in  irons,  had  compassion 
upon  him,  and  wept  bitterly.  She  had  but  one  eye. 

Paul  asked  her  for  her  handkerchief.     She  gave  it. 

It  was  tied  around  Paul's  head,  and  afterward  re- 
turned to  her  bloody.  When  she  received  it  back,  her 
other  eye  was  restored.  Perpetua  was  afterward 
thrown  into  prison,  and  tortured,  and  at  last,  with  a 
great  stone  tied  to  her  neck,  was  thrown  over  a  preci- 
pice. 

There  was,  between  Paul  and  his  followers,  on  one 
side,  and  Peter  and  his  followers  on  the  other,  a  strong 
antagonism,  not  generally  understood  in  our  day,  and 

(1.)  First  Age  of  the  Church,  p.  87. 


APOSTOLIC  AGE.  EPISTLES   OF  PAUL.  25 

which,  if  properly  taken  into  account,  will  explain  sev- 
eral knotty  points  of  scripture,  and  throw  light  upon 
many  controverted  questions  in  the  early  history  of  the 
church.  Paul  was  rejected  by  large  bodies  of  Jewish 
Christians;  and  in  the  entire  volume  of  the  Recogni- 
tions, a  Petrine  work  of  the  early  ages,  abounding  in 
scripture  quotations,  there  is  not  a  single  citation  from 
Paul's  epistles. 

The  controversy  related,  principally,  in  the  "first  in- 
stance, to  the  observance,  by  the  Christians,  of  Jewish 
rites  and  ceremonies;  but  afterward  it  became  heredi- 
tary and  traditional. 

The  Ebionites  claimed  that  Paul  was  an  impostor; 
that  he  only  became  a  convert  for  the  purpose  of  ob- 
taining a  Jewish  lady  with  whom  he  had  fallen  in  love, 
and  when  he  failed,  he  turned  against  the  Jews,  and 
opposed  their  observancies  and  customs. 

His  EPISTLES. — Ten  of  the  Epistles  of  Paul  are  prob- 
ably genuine;  though  some  of  the  German  critics  hold 
that  we  cannot  be  certain  of  more  than  four;  Romans, 
1st  and  2d  Corinthians,  and  Galatians. '  The  15th  and 
16th  Chapters  of  Romans,  also,  are  disputed,  or  at  least 
not  considered  part  of  the  Epistle  to  the  Romans;  not 
only  by  German  critics,  but  by  many  others.  David- 
son and  some  others  confine  the  objections  to  the  16th 
chapter. 2 

Though  all  the  fourteen  epistles  ascribed  to  Paul, 
have  maintained  a  place  in  the  canon,  many,  even 
among  evangelical  writers,  look  with  distrust  upon  the 
Epistle  to  the  Hebrews,  as  having  been  admitted  into 
the  canon  upon  insufficient  evidence. 

(l.J  See  an  interesting  and  well  written  work,  entitled  'What  is  the  Bible?' 
by  J.  T.  Sunderland,  Chicago,  1878;  where  authorities  are  referred  to. 
(2.)  Davidson,  Int.  to  N.  T.  1.  p.  137.     Weiss,  das  Marc.  1872,  p.  495. 


26  FIRST  PERIOD.  .        A.  D.  30  TO  A.  D.  80. 

Westcott  states  that  at  the  close  of  the  second  cen- 
tury, it  had  not  yet  become  established  as  authorita- 
tive in  the  churches. '  It  was  not  in  the  Latin  version 
made  by  Tertullian,  A.  D.  210;  Jerome  speaks  of  it  du- 
biously, and  Toland  says  it  was  doubted  by  "the  sound- 
est part"  of  the  ancients. 2  Dr.  Dollinger  says  Paul  did 
not  write  it. 3 

The  New  Testament  as  compiled  by  Marcion,  [A.  D. 
145],  contained  ten  epistles  of  Paul.  He  knew  of  no 
epistles  to  Timothy,  to  Titus  or  to  the  Hebrews;  or  he 
did  not  consider  them  genuine.  Probably  they  were 
later  productions. 

The  style  of  the  Apostle  Paul,  though  strong  and 
concise,  is  sometimes  elliptical  and  ambiguous.  He  in- 
dulges in  mystical  and  allegorical  expressions,  and  his 
applications  are  at  times  far-fetched  and  fanciful.  "He 
often"  says  Dollinger,  "gets  more  out  of  a  passage,  than 
the  words  or  historical  sense  convey."  This  author 
shows,  that  in  one  place  he  applies  to  his  argument,  a 
meaning  precisely  opposite  to  that  of  the  passage  quo- 
ted. The  passage  is  Psalms  68.  18;  where,  instead  of 
"Thou  receivedst  gifts  among  men,"  or,  "Thou  hast  re- 
ceived gifts  for  men,"  Paul  reads,  "He  gave  gifts  unto 
men."— [Ephes.  4.  8.] 

DOCTRINES.— The  epistles  of  Paul  being  the  oldest 
Christian  writings  extant, 4  their  importance  in  the  his- 
tory of  the  Christian  Eeligion,  cannot  be  overestima- 
ted. 

Paul  believed  in  the  resurrection  of  Christ,  with  a 
spiritual  body.  His  idea  of  the  resurrection,  like  that 

(1.)  History  of  the  Canon,  p.  306. 
(2.)  Amyntor,  p.  56. 
(3.)  First  Age  of  the  Church,  p.  83. 

(4.)  Origin  of  the  Four  Gospels,  by  Tischendorff,  1867,  p.  24;  Credibility 
of  the  Gospel  History,  by  Dr.  Lardner,  vol.  3,  p.  148. 


APOSTOLIC  AOE.  EPISTLES   OF  PAUL.  27 

of  Clement  of  Rome,  was,  that  the  spiritual  body  arose 
from  the  decay  of  the  natural  body,  as  a  plant  from  the 
decay  of  the  seed  sown  to  produce  it.  It  is  manifest 
that  when  Paul  saw  Jesus,  he  saw  what  appeared  to 
be  a  spirit;  since  it  was  after  the  time  when,  as  is  al- 
leged, Christ  had  ascended  in  the  body.  There  is  no  ev- 
idence that  Paul  knew  any  thing  of  the  canonical  gos- 
pels; nor  is  there  any  reason  to  believe  he  had  ever 
seen  a  gospel  in  which  Jesus  denied  being  a  spirit,  after 
the  resurrection.  With  Paul,  the  resurrection  and  as- 
cension were  one  and  the  same  thing;  and  obviously 
meant,  a  manifestation  from  the  spiritual  world. 

Paul  believed  that  Christ,  after  his  resurrection,  or 
ascension,  communicated  to  the  disciples,  by  the  agen- 
cy of  the  Holy  Spirit,  through  intercession  with  the 
Father,  supernatural  gifts;  'charismata;'  and  that  these 
gifts  were  imparted  by  the  laying  on  of  hands.  The 
precise  nature  of  these  'charismata/  has  been  the  sub- 
ject of  much  discussion.  There  is  no  doubt  that  in  the 
view  of  Paul,  they  not  only  included  some  miraculous 
powers,  but  extended  as  well,  to  the  natural  operations 
and  processes  of  the  mind;  those  involved  in  preach- 
ing and  exhorting,  as  well  as  in  interpreting,  prophe- 
cying,  &c.  The  assistance  of  this  extraordinary  gift 
extended  to  all  the  qualities  necessary  for  the  gui- 
dance, as  well  as  the  edification  of  the  church. 

Notwithstanding  this  advantage  however,  the  church- 
es which  he  addressed,  and  especially  that  at  Cor- 
inth, which  appears  to  have  possessed  an  extra  share 
of  these  gifts,  could  not  have  been,  as  Paul  him- 
self shows,  much  superior  to  the  communities  by  which 
they  were  surrounded. 

Whether  Paul  claimed  to  have  himself  performed 
miracles,  is  also  a  mooted  question.  He  apparently 
makes  such  a  claim,  in  Rom.  15.  18,  19,  and  in  2d  Co- 


28          FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

rinthians,  12.  12;  but  it  has  been  contended  that  the 
original  does  not  necessarily  require  that  construc- 
tion. ' 

Whatever  Paul  may  claim  for  himself  and  his  fellow 
disciples,  by  virtue  of  the  descent  of  the  Holy  Ghost, 
there  is  no  reference  in  his  epistles,  to  any  miracles 
performed  by  Jesus,  during  his  earthly  ministry,  nor 
any  evidence  that  Paul  believed  in  any  such  miracles, 
or  had  ever  heard  of  them. 

It  has  often  been  asked,  why  did  not  any  heathen  or 
Jewish  writer  of  the  first  century,  speak  of  the  mira- 
cles of  Christ?  But  a  question  arises  which  is  equally 
suggestive,  why  does  neither  Paul  nor  Clement  of 
Rome,  the  only  Christian  writers  of  the  first  century, 
make  the  slightest  allusion  to  them? 

The  same  is  true  of  the  immaculate  conception. 
Justin  Martyr  is  constantly  referring  to  Christ  as  "born 
of  a  virgin."  So  with  other  writers  of  the  second  cen- 
tury. Bat  in  the  epistles  of  Paul  and  Clement,  though 
they  abound  continually  in  references  to  Christ,  we 
look  for  that  phrase  in  vain. 

PETER. — If  the  fanatics  of  subsequent  times  could 
point  to  the  sayings  of  Paul,  as  apparent  authority  for 
their  excesses,  they  could,  with  still  more  confidence, 
turn  to  the  teaching  and  example  of  Peter. 

"When,"  says  Dr.  Dollinger,  "Ananias  and  Sapphira, 
through  their  hypocrisy  and. avaricious  attempt  at  de- 
ception, had  made  the  first  assault  on  the  authority 
of  the  apostles  and  the  Holy  Ghost  ruling  in  the  Church, 
St.  Peter  inflicted  a  terrible  punishment  upon  them." 

When  we  meet  with  such  language  in  a  Christian 
writer  of  the  nineteenth  century,  what  might  not  be 

(1.)  Supernatural  Religion,  vol.  3,  pt.  2,  eh.  2. 

(2.)  First  Age  of  the  Chnrch,  by  John  Ignatius  Dollinger,  D.  D.,  2d  London 
Edition,  1867,  p.  44. 


APOSTOLIC    AGE.  PETER.  29 

expected  of  the  priests  of  the  middle  ages? 

In  the  Epistle  of  Clement  to  James,  published  in  the 
Ante-Mcene  colPn,  Clement  describes  his  ordination. 

He  says,  when  Peter  was  about  to  die,  the  brethren 
being  assembled,  (at  Rome),  he  laid  his  hands  on  Clem- 
ent as  the  bishop,  and  communicated  to  him  the  pow- 
er of  binding  and  loosing,  &c.;  and  as  to  him  who 
should  grieve  the  president  of  the  truth,  after  declar- 
ing that  such  a  one  sins  against  Christ,  and  offends  the 
Father  of  all,  Peter  proceeded  as  follows: 

"Wherefore,  he  shall  not  live;  and  therefore  it  becomes  him  who  presides,  to 
hold  the  place  of  a  physician;  and  not  to  cherish  the  rage  of  an  irrational 
beast."— Ante-Nicene  Christian  Library,  wl.  17,  p.  7. 

It  does  not  require  a  forced  construction,  to  enable 
one  to  find  the  inquisition  in  this  sentence.  The  gen- 
uineness of  the  epistle  is  not  generally  admitted  by 
Protestants;  but  it  appears  among  the  ancient  wri- 
tings of  the  church.  If  its  authenticity  cannot  be  pro- 
ven, the  same  may  be  said  of  other  writings  which  are 
implicitly  received  as  genuine. 

But  little  is  known  of  the  personal  history  of  Peter. 
His  name  was  Simon,  but  there  has  not  been  the  same 
difficulty  in  distinguishing  him  from  the  Apostle  Si- 
mon Zelotes,  as  in  the  case  of  the  two  apostles  James, 
and  the  two  apostles  Judas.  There  results,  however, 
considerable  confusion,  when  an  attempt  is  made  to 
identify  Peter  with  the  Cephas  so  often  alluded  to  by 
Paul,  and  we  are  tempted  to  seek  refuge  from  the  di- 
lemma, by  supposing,  with  Eusebius,  that  Paul  alludes 
to  a  person,  supposed  to  be  one  of  the  seventy;  not  to 
Peter  the  Apostle. ' 

It  is  also  remarkable,  that  in  all  the  places  in  the 
gospels  but  one,  (and  the  total  number  is  nearly  a 

(1.)  Eccl.  Hist.  1.  12,  citing  Clement  of  Alexandria. 


30  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

hundred),  where  Peter  is  mentioned,  the  Greek  name 
Tetros'  is  given,  which  is  supposed  to  be  used  by  Jews 
as  well  as  others.  This  would  indicate  that  all  the  ca- 
nonical gospels,  Matthew  included,  are  original  Greek 
productions. 

So  little  is  there  authentic  in  the  history  of  Peter, 
that  to  this  day,  the  learned  cannot  agree,  whether  he 
ever  went  to  Rome.  Protestants  generally,  do  not  ad- 
mit that  such  a  journey  was  made. ' 

Theodore  of  Mopsuestua,  about  A.  D.  394,  says,  Peter 
went  to  Rome,  the  others  elsewhere.  But  he  probably 
took  it  from  Eusebius.  That  writer  does  not  hesitate 
to  make  the  statement  explicitly,  and  to  give  the  most 
circumstantial  evidence.  But  in  this  instance,  as  in  so 
many  others,  his  testimony  is  at  second  hand,  from 
lost  writings.  He  quotes  from  Caius,  a  writer  whose 
works,  if  they  ever  existed,  are  now  lost  or  destroyed, 
what  he  said,  disputing  with  Proclus,  and  Caius  quotes 
from  another  writer  whose  works  are  lost,  Dionysius 
of  Corinth.2 

Going  back  135  years,  we  find  the  same  thing  in  Ire- 
naeus.  He  says: 

"Matthew  wrote  his  gospel  for  the  Jews,  and  in  the  language  of  the  Jews, 
at  the  same  time  when  Peter  and  Paul  founded  the  church  at  Rome." — Iren. 
adv.  Har.  3.  1. 

This  complicates  the  question  somewhat.  Perhaps 
the  easiest  way  to  dispose  of  this  testimony,  would  be 
to  adopt  the  construction  of  Dupin,  who,  maintaining 
that  Matthew  wrote  his  gospel  earlier,  says  the  words  of 
Irenaeus  are  not  to  be  understood  in  the  literal  sense. 8 

(1.)  Rev.  Dr.  Sunderland,  late  Chaplain  of  the  United  States  Senate,  is  said 
to  have  thanked  the  Lord,  in  a  prayer,  at  a  public  meeting,  that  Paul  had  vis- 
ited Rome,  though  Peter  had  not. 

(2.)  Euseb.  Eccles.  Hist.  2.  25. 

(3.)  Du  Pin,  Ecc.  Hist.  vol.  1,  p.  46. 


APOSTOLIC   AGE.  PETER.  31 

The  journey  of  Peter  to  Kome,  and  his  residence 
there,  cannot  be  denied  by  Protestant  writers,  without 
rejecting  the  testimony  of  witnesses  who,  in  other 
matters,  are,  by  the  same  writers,  relied  upon  with  im- 
plicit confidence. 

The  received  accounts  of  the  miracles  of  Peter,  are 
sufficient  to  excite  our  astonishment;  but  the  most 
wonderful  of  all  his  miracles,  is  related  in  the  Acts  of 
Peter  and  Andrew,  where  he  is  represented  as  making 
a  camel  go  through  the  eye  of  a  needle. 

"Alter  the  needle  had  been  brought,  and  all  the  multitude  of  the  city  were 
standing  by  to  see,  Peter  looked  up  and  saw  a  camel  coming.  And  he  ordered 
her  to  be  brought.  Then  he  fixed  the  needle  in  the  ground,  and  cried  out  with 
aloud  voice,  saying:  'In  tin-  iiaiiu'  of  Jesus  Christ,  who  was  crucified  under 
Pontius  rilatf.  I  ord««r  thee,  0  camel,  to  go  through  the  eye  of  the  needle.1 
Then  the  eye  of  the  needle  was  opened  like  a  gate,  and  the  camel  went  through 
it,  and  all  the  multitude  saw  it." — Ante-Nicene,  vol.  16,  p.  371. 

The  miracle  was  repeated.  Onisephorus,  who  would 
not  believe,  sent  for  another  needle  and  another  camel, 
with  a  woman  sitting  on  the  camel.  "And  they  went 
through  twice." 

His  EPISTLES. — The  First  Epistle  of  Peter  is  not  free 
from  doubt,  and  the  Second  has  long  been  a  subject 
of  controversy. 

It  was  omitted  in  the  Latin  Version  of  Tertullian,  of 
Africa,  [A.  D.  210], '  in  the  Muratorian  Fragment, 2  in 
the  Peshito  Version,  used  in  the  east  in  ancient  times;3 
and  as  Mr.  Toland  says,  was  doubted  by  the  soundest 
part  of  the  ancient  writers. 

Westcott  says,  there  was  no  trace  of  it  before  A.  D. 
170, 4  and  that  it  was  not  authoritative  at  the  close  of 
the  second  century. 5  Davidson  says,  it  was  the  last  of 

(1.)  Weetcott,  Hist,  of  Canon,  p.  234. 

(2.)  McClintock  and  Strong. 

(3.)  Westcott,  p.  221.  (4.)  p.  234.  (5.)  p.  306. 


32  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

the  New  Testament  documents, '  and  Norton  declares 
that  there  is  no  historical  evidence  to  justify  us  in  be- 
lieving it  to  be  the  work  of  the  Apostle  Peter. 2 

DOCTRINES. — There  is  too  little  extant,  which  can  be 
relied  upon  as  the  genuine  writing  of  Peter,  to  throw 
much  light  upon  the  history  of  Christian  doctrine.  The 
two  epistles  ascribed  to  him  are  as  silent  as  those  of 
Paul,  concerning  the  miracles  of  Christ,  or  the  materi- 
al resurrection,  or  the  immaculate  conception. 

If  we  could  rely  upon  the  Clementine  writings  as 
authority  for  the  views  of  Peter,  we  might  infer  that 
he  did  not  look  upon  Jesus  as  equal  to  the  Father. 

"Our  Lord,"  he  is  represented  as  saying,  "neither  asserted  that  there  were 
gods,  except  the  Creator  of  all,  nor  did  he  proclaim  himself  to  be  God,  but  he 
pronounced  him  blessed,  who  called  him  the  Son  of  that  God  who  ordered  the 
universe." — Clementine  Homilies,  16.  15. 

JOHN. — John  is  the  only  one  of  the  twelve  apostles, 
whose  life  appears  to  extend  into  the  region  of  authen- 
tic history.  And  of  him,  this  can  only  be  said  of  the 
latter  portion  of  his  life.  He  is  supposed  to  have  been 
driven  to  Patmos,  by  some  persecution,  but  the  learned 
cannot  agree  what  emperor  it  was  under;  the  range 
being  from  Claudius  to  Domitian.  In  the  persecution 
under  Domitian  he  was  taken  to  Rome.  There,  it  is 
said,  the  boiling  oil,  into  which  he  was  thrown,  had  no 
power  to  hurt  him. ' 

The  account  of  his  living  to  an  old  age,  at  Ephesus, 
has  been  universally  received,  and  may  be  considered 
historic.  Irenseus  says  that  at  Ephesus,  John  leaped 
out  of  a  public  bath,  with  horror,  when  he  saw  Cerin- 
thus,  the  heretic,  entering  it.  Cerinthus  flourished 
about  the  middle  of  the  second  century.  Some  eccle- 

(1.)  Canon,  p.  85. 

(2.)  Genuineness  of  the  Gospels,  vol.  2,  p.  162. 

(3.).Tertullian,   de  Prses.  c.  36. 


APOSTOLIC    AGE.  JOHN.  33 

siastical  historians,  in  aid  of  Irenaeus,  have  tried  to 
bring  Cerinthus  within  the  first  century. 

THE  WRITINGS  OF  John.  Of  the  writings  attributed 
to  the  apostle,  not  more  than  his  first  general  epistle 
can  be  considered  genuine. 

His  2d  and  3d  epistles  were  omitted  in  the  Peshi- 
to, l  were  not  established  as  late  as  at  the  close  of  the 
second  century, a  and  were  doubted  by  Eusebius  himself. 
Even  as  late  as  1562,  when  Ignatius,  Patriarch  of  Anti- 
och,  hearing  of  the  advantages  of  printing,  sent  a  cer- 
tain priest  of  Mesopotamia  into  Europe,  with  a  copy  of 
the  Syriac  Testament  to  be  printed,  it  lacked  the  2d 
Epistle  of  Peter,  2d  and  3d  John,  Jude  and  Revela- 
tion. 3 

THE  APOCALYPSE  OR  REVELATION,  ascribed  to  John, 
seems  to  have  been  one  of  many  productions  of  the 
kind  which  appeared  early  in  the  second  century.  It  is 
similar  to  the  Revelation  of  Cerinthus,  and  may  have 
emanated  from  the  same  source. 

It  was  omitted  from  the  Peshito  Version;  from  the 
Catalogue  of  Cyril  of  Jerusalem;  from  that  of  Gregory 
Nazianzen;  and  Davidson  thinks  it  was  not  in  the  col- 
lection of  New  Testament  books  made  by  Eusebius,  for 
the  use  of  the  churches,  by  order  of  Constantine.4 

It  was  not  established  at  the  close  of  the  second  cen- 
tury, 5  and  was  not  in  the  Syriac  Testament,  sent  to  be 
printed  in  1562. 

But  the  most  remarkable  circumstance  is  the  fact, 
that  it  was  rejected  by  the  very  churches  to  whom  it 
was  addressed. 

(1.)  Westcott,  Hist.  Canon,  p.  221. 

(2.)  Ib.  p.  297. 

(3.)  Jones,  vol.  1,  p.  87. 

(4.)  Canon,  p.  118. 

(5.)  Westcott. 


34          FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

In  the  Council  of  Laodicea,  A.  D.  365,  consisting  of  32 
bishops,  from  the  different  Asiatic  churches,  by  the 
60th  canon,  it  was  solemnly  decreed  what  should  be 
the  canonical  books  of  the  New  Testament.  The  Apoc- 
alypse was  omitted. * 

Eusebius  argues  against  it,  and  thinks  it  was  written 
by  John  the  Presbyter,  or  Elder,  who  lived  in  the  sec- 
ond century. 2 

After  all  this  evidence,  it  would  seem  superfluous  to 
add,  that  the  church  of  Thyatira,  one  of  those  to  whom 
it  was  addressed,  had  not  then,  A.  D.  96,  been  founded. 

THE  GOSPEL  ACCORDING  TO  JOHN. — The  Rev.  Dr.  David- 
son, who  is  considered  such  high  authority,  that  he  was 
employed  to  write  the  article  on  the  Canon  for  the  new 
edition  of  the  Encyclopedia  Brittanica,  says: 

"Its  existence  [the  Gospel-  of  John],  before  140  A.  D., 
is  incapable  either  of  decisive  or  probable  showing." 
And  again:  "The  Johannine  authorship  has  receded  be- 
fore the  tide  of  modern  criticism;  and  though  the  tide 
is  arbitrary  at  times,  it  is  here  irresistible." 3 

THE  JAMESES. — Two  apostles  are  mentioned  by  the 
name  of  James;  one,  the  son  of  Zebedee,  and  brother  of 
John,  called  also  James  the  Elder,  and  the  other,  James 
the  son  of  Alphaeus,  who  was  called  James  the  Less, 
and  James  the  Just.  But  whether  the  latter  James  was 
the  same  with  the  brother  of  the  Lord,  commentators 
have  not  been  able  to  decide.  This,  the  great  church 
historian,  Neander,  pronounces  the  most  difficult  ques- 
tion in  apostolic  history. 

James,  the  brother  of  Jesus,  is  a  historic  personage. 
An  account  of  his  death  is  given,  with  full  particulars, 

(1.)  Landon's  Manual  of  Councils,  pp.  284  to  287. 

(2.)  Eoc.  Hist.  3.  39.  Also,  7.  25.   The  argument  is  credited  to  Dionysius. 
(3.)  Canon  of  the  Bible,   by  Samuel  Davidson,  D.  D.,   L.  L.  D.,  London, 
1877,  p.  99. 


APOSTOLIC    AGE.  THE    JAME8E&.  35 

by  Josephus.  Some  evangelical  writers  have  been  in- 
clined to  let  this  passage  go  with  the  other,  as  a  forgery. 
But  there  does  not  appear  to  be  any  good  reason  to 
deny  its  authenticity.  The  account  is  as  follows; 

"Festus  was  now  dead,  and  Albinus  was  but  upon  the  road;  [having  been 
appointed  procurator  of  Judaea] ;  so  he  [Ananus,  who  had  just  been  appointed 
high  priest],  assembled  the  Sanhedrim  of  judges  and  brought  before  them  the 
brother  of  Jesus,  who  was  called  Christ,  whose  name  was  James,  and  some 
of  his  companions;  and  when  he  had  formed  an  accusation  against  them,  as 
breakers  of  the  law,  he  delivered  them  to  be  stoned." — Antiq.  bk.  20,  ch.  9. 

The  historian  then  proceeds  to  relate,  that  some  of 
the  citizens  condemned  the  proceeding,  and  went  to 
meet  Albinus,  who  was  returning  from  Alexandria; 
that  they  complained  to  him  of  Ananus,  and  claimed 
that  he  had  no  right  to  assemble  the  Sanhedrim  with- 
out Albinus'  consent;  that  Albinus,  taking  the  same 
view  of  the  matter,  wrote  a  severe  letter  of  reproof  to 
Ananus,  and  soon  after,  had  the  high-priesthood  taken 
from  him.  Now  here  is  a  network  of  historical  facts 
and  incidents,  connected  with  the  customs  and  ecclesi- 
astical polity  of  the  Jews,  which  forbid  the  supposition 
of  the  whole  account  being  a  forgery.  And  if  the  words 
relating  to  Christ  are  to  be  stricken  out,  there  must  be 
some  good  reason  given  for  it.  We  do  not  see  any. 
There  is  nothing  inconsistent  in  the  language.  Josephus 
is  not  here,  as  in  the  other  passage,  made  to  declare 
that  Jesus  is  the  Christ.  He  is  spoken  of,  as  "Jesus  who 
was  called  Christ,"  to  distinguish  him  from  other  Jews 
by  the  name  of  Jesus. 

EPISTLE  OF  JAMES. — Commentators  think  this  epistle 
was  written  by  James  the  son  of  Zebedee,  according  to 
the  subscription  of  the  Syriac  Version;  or  James  the  son 
of  Alphaeus, ',  or  James  the  brother  of  the  Lord, 2  or  an 

(1.)  Dr.  Davidson,  Introduction  to  N.  T.I.  385,  supports  2d  or  3d  hypothesis. 
(2.)  Alford,  Gr.  Test.  4.  28,  supported  by  Eusebius. 


36  FIRST  PERIOD.  A.  D.  30  TO  A.  D.  80. 

unknown  James,  which  was  Luther's  opinion.  As  the 
Epistle  maintains  its  place  among  the  writings  of  the 
New  Testament,  we  must  conclude  that  upon  the  ques- 
tion of  its  inspiration,  it  is  immaterial  by  whom  it  was 
written. 

THE  JUDASES  AND  THE  OTHER  APOSTLES. — There  were 
two  apostles  by  the  name  of  Judas.  The  one,  called 
Thaddaeus,  the  other,  Judas  Iscariot.  Whether  the  one 
called  Thaddseus,  and  at  other  times  Lebbseus,  was  also 
the  Lord's  brother,  here  again  the  learned  cannot  agree; 
nor  whether  he  was  the  author  of  the  Epistle  of  Jude. 
This  epistle  was  not  in  the  Peshito,  nor  in  the  Syriac 
Version  of  1562.  It  was  rejected  by  Norton l  and  had 
been  long  before  by  Michaelis. a  This  was  one  of  the 
seven  books  which  were  for  a  long  time  discredited  by 
the  fathers.  The  others  were  2d  Peter,  2d  and  3d 
John,  James,  Hebrews  and  Eevelation. 

It  is  scarcely  worth  while  to  attempt  to  complete  a 
history  of  the  apostles.  The  whole  subject  is  involved 
in  obscurity.  After,  with  much  difficulty,  we  have 
settled  upon  eleven  apostles,  the  twelfth,  in  the  synop- 
tic gospels  was  Bartholomew,  while  in  John  it  was 
Nathanael. 

(1.)  Vol.  2,  p.  162. 
(2.)  Vol.  1,  p.  291. 


APOSTOLIC  FATHERS.  CLEMENT  OF  ROME.         87 


SECOND      PERIOD.        A.  D.   80      T  0  A.  D.    120. 

CHAPTER     III. 

THE        APOSTOLIC       FATHERS. 

CLEMENT  OF  ROME,    IGNATIUS,    AND  POLYCARP. 

CLEMENT.  A.  D.  97. — No  grander  character  appears  in 
Christian  history,  than  Clement  of  Rome. 

Whether  we  look  at  his  First  Epistle  to  the  Corinthi- 
ans, generally  considered  to  be  genuine,  or  at  the  nu- 
merous other  writings  attributed  to  him,  and  the 
recorded  traditions  concerning  his  life  and  teachings, 
we  find  in  either  case,  one  of  the  highest  and  noblest 
types  of  Christian  character.  His  first  Epistle,  written 
about  A.  D.  97,  will  compare  favorably  with  the  Epistles 
of  Paul. 

The  great  and  absorbing  question  connected  with  this, 
the  first  authentic  Christian  writing  outside  the  gospels, 
and  subsequent  to  the  New  Testament  Epistles,  is, 
whether  any  of  the  gospels  are  recognized  in  it,  and 
which? 

There  are  some  passages  claimed  as  parallel,  but 
there  is  no  mention  of  any  gospel  by  name.  Of  the 
supposed  parallel  passages,  some  have  a  similarity  of 
language,  while  the  idea  is  different;  in  others,  the  same 
or  a  similar  meaning  is  conveyed  in  different  language. 


38  SECOND  PERIOD.  AD.  80  TO  AD.  120. 

When  these  are  eliminated,  it  will  be  found,  that 
while  there  are,  in  Clement,  twenty  passages  parallel 
to  similar  ones  in  the  N".  T.  Epistles,  there  are  but  five 
parallel  to  any  in  the  canonical  gospels.  But  these  do 
not  by  any  means  indicate  that  these  gospels  were  then 
in  existence.  The  passages  all  relate  to  the  sayings  of 
Christ,  which  were  preserved  by  tradition,  as  well  as  in 
older  gospels.  Four  of  the  parallelisms  are  in  Matthew, 
and  no  doubt  were  in  the  Oracles,  or  other  collections 
of  sayings,  to  which  Clement  had  access.  The  other  is 
in  Luke,  6th  chapter,  vv.  36  to  38.  That  also,  is  a  saying 
of  Christ,  which  in  Clement  differs  considerably  from 
Luke,  although  Clement  professes  to  give  the  very 
"words  of  the  Lord  Jesus,  which  he  spake." — [Clem. 
Ep.  ch.  13.] 

Tischendorff  concludes  that  Clement's  Epistle  does 
not  furnish  proof  of  the  existence  of  the  four  gospels 
at  that  time. 1 

In  connection  with  the  Epistle  of  Clement,  there  is  a 
circumstance  worthy  of  notice. 

In  the  17th  chapter  of  Luke,  between  the  1st  and  2d 
verses,  the  words  elsewhere  occurring  in  the  gospels, 
"it  had  been  good  for  that  man  if  he  had  not  been 
born,"  are  wanting.  Now  these  very  words  were  in  the 
Gospel  of  Marcion,  in  the  same  connection  as  they 
would  be  if  between  verses  1st  and  2d,  of  17th  Luke. 
They  were  also  used  in  a  similar  connection,  by  Clement, 
in  the  46th  chapter  of  his  Epistle,  long  before  the  time 
of  Marcion.  If  then,  as  is  claimed,  Marcion's  Gospel  is 
nothing  but  a  corruption  of  Luke,  how  did  it  happen, 
that  Marcion  should  interpolate  a  sentence  precisely  in 
the  same  connection,  in  which  it  had  been  used  by 
Clement?  Is  it  not  more  probable  that  Clement  and 

(1.)  Origin  of  the  Four  Gospels,  p.  52. 


APOSTOLIC   FATHERS.  CLEMENT   OF  ROME.         39 

Marcion  were  using  in  common  an  ancient  gospel,  in 
which  that  sentence  occurred,  and  that  the  author  of 
Luke  either  omitted  the  sentence,  or  made  use  of  a  dif- 
ferent version  of  the  same  ancient  gospel?  It  is  true, 
these  or  similar  words  occur  in  Mark  and  Matthew, 
but  not  in  the  same  connection  as  in  Marcion.  In 
Clement  they  are  in  the  same  connection. 

The  authorities  are  somewhat  conflicting,  as  to  the 
time  when  Clement  was  Bishop,  but  it  is  now  pretty 
generally  agreed  that  he  wrote  his  Epistle,  about  A.  D. 
97.  He  is  said  to  have  lived  to  the  year  100. ' 

Besides  his  First  Epistle  to  the  Corinthians,  there  are 
several  volumes  of  writings  attributed  to  Clement. 
There  is  a  Second  Epistle  to  the  Corinthians;  the  Epis- 
tle to  James,  giving  an  account  of  his  ordination  by 
Peter;  two  Epistles  in  praise  of  Virginity;  the  Canons 
and  Apostolic  Constitutions,  and  the  Clementines,  so 
called,  consisting  of  the  Epitome,  the  Homilies  and  the 
Recognitions. 

The  Recognitions  is  a  religious  romance  of  much  in- 
terest, throwing  light  upon  the  manners  and  customs  of 
the  times,  and  upon  the  religious  views  and  practices  of 
the  early  Christians,  and  especially  illustrating  the  pre- 
vailing rage  for  miracles. 

There  is  but  little  doubt  that  portions  of  it,  at  least, 
were  written  in  the  second  century;  the  evidences  which 
have  been  detected  of  a  later  date,  being  in  the  inter- 
polations. The  Latin  translator,  Rufinus,  [A.  D.  410],  is 
the  same  who  is  generally  believed  to  have  taken  such 
unwarrantable  liberties  with  the  text  of  Origen. 

Origen  referred  to  the  Recognitions,  A.  D.  230. 

Clement  commences,  in  the  Recognitions,  by  stating 
that  he  was  born  in  the  City  of  Rome,  and  was,  from 

(1.)  Mosheim,  vol.  1,  p.  96;  2d  ed.  note. 


40          SECOND    PERIOD.  A.D.SQ    TO  A.  D.  120. 

his  early  youth,  given  to  meditating  upon  serious  sub- 
jects; upon  the  nature  of  life,  whether  there  was 
pre-existence,  and  would  be  immortality,  &c.  While 
engaged  in  these  reflections,  a  report  reached  him,  which 
took  its  rise  in  the  regions  of  the  east,  in  the  reign  of 
Tiberius  Caesar.  He  speaks  of  the  miracles  of  Christ. 
These  reports  became  confirmed.  About  this  time, 
Barnabas  came  to  Eome  to  preach,  and  being  derided 
by  the  people,  and  a  tumult  having  arisen,  Clement, 
who  was  a  person  of  distinction,  interfered  in  behalf  of 
Barnabas.  He  becomes  interested,  and  resolves  to  re- 
turn with  him  to  the  east.  Barnabas  sails,  and  Clem- 
ent as  soon  afterward  as  he  can  arrange  his  affairs. 

Arriving  at  Csesarea,  Barnabas  presents  Clement  to 
Peter,  who  receives  him  joyfully,  and  running  up  to 
him,  kisses  him.  Peter  is  preparing  for  a  debate  with 
Simon  Magus.  (For  an  account  of  this  discussion,  see 
chapter  8.) 

After  a  long  stay,  and  meeting  with  many  incidents, 
Clement  recognizes  in  two  of  the  disciples  of  Peter,  Ni- 
ceta  and  Aquila,  two  brothers  of  Clement,  who,  with 
their  mother,  had  gone  to  a  distant  country,  in  their 
boyhood,  and  whom  he  had  never  heard  of  since.  He 
also  recognizes,  in  an  old  woman,  and  an  old  man,  who 
are  unknown  to  each  other,  and  whom  Clement  meets 
at  different  times,  his  mother  and  his  father;  neither 
of  whom  had  he  seen  since  his  boyhood.  These  are  the 
"Recognitions,"  which  give  title  to  the  book. 

DOCTRINES. — Turning  again  to  the  First  Epistle  of 
Clement  to  the  Corinthians,  which,  out  of  deference  to 
the  learned,  is  the  only  one  of  tlie  writings  attributed 
to  him  which  can  be  recognized  as  genuine,  let  us 
see  what  it  contains. 

Though  it  is  a  long  epistle,  covering  more  than  forty 
octavo  pages,  and  is  full  of  doctrinal  allusions,  we  look 


APOSTOLIC   FATHERS.  CLEMENT  OF  ROME.         41 

in  vain  for  any  trace  of  the  immaculate  conception 
of  Jesus,  or  of  his  miracles,  or  of  his  material  resur- 
rection. 

His  views  of  the  resurrection,  are  given  in  the  24th 
chapter,  in  beautiful  language,  similar  to  that  used  by 
Paul,  in  his  letter  to  the  Corinthians.  He  compares 
the  burial  of  the  body,  to  the  sowing  of  fruit  in  the 
earth. 

"The  sower  goes  forth  and  casts  it  into  the  ground;  and  the  seed  being 
thus  scattered,  though  dry  and  naked  when  it  fell  upon  the  earth,  is  gradual- 
ly dissolved.  Then,  out  of  its  dissolution,  the  mighty  power  of  the  providence 
of  the  Lord,  raises  it  up  again,'1  &c. 

He  then  refers  to  the  phenix;  a  bird  which  was  re- 
ported to  live  to  a  great  age;  and  says,  when  its  days 
are  fulfilled,  it  builds  its  nest,  and  lies  down  and  dies, 
and  when  its  flesh  has  decayed,  a  new  bird  arises  in  its 
place. 

It  is  difficult  to  believe,  that  Clement,  when  he  wrote 
these  words,  or  Paul,  when  he  declared,  "It  is  sown  in 
corruption,  it  is  raised  in  incorruption;"  "it  is  sown  a 
natural  body,  it  is  raised  a  spiritual  body,"  had  before 
him  a  gospel  in  which  it  was  recorded,  that  Jesus  ex- 
pressly denied  being  a  spirit,  after  his  resurrection,  and 
called  for  meat,  that  he  might  demonstrate  to  his 
disciples,  that  he  had  a  material  body  like  theirs. 

The  spiritualism  of  Paul  and  Clement  was  too  re- 
fined for  the  gross  conceptions  of  the  second  century, 
which  would  be  satisfied  with  nothing  less  than  the 
resurrection  of  the  very  crucified  body  of  Jesus.  Gos- 
pels were  accordingly  constructed,  containing  accounts 
of  such  a  resurrection,  related  with  great  circumstan- 
tiality. 

In  the  40th  chapter,  Clement  recognizes  the  rites  and 
ceremonies  of  the  Jewish  worship,  as  still  subsisting 
in  his  day,  apparently  even  in  the  Christian  church. 


42         SECOND   PERIOD.  A.  D.  80  TO  A.  D.  120. 

A  large  part  of  his  epistle  relates  to  those  stirring 
up  sedition  and  schism  in  the  church.  By  the  acts  of 
these,  the  large-hearted  father  was  deeply  grieved. 

After  reminding  them  of  the  time  when  they  were 
united  and  harmonious,  in  the  following  beautiful  and 
affecting  words, 

"Every  kind  of  faction  and  schism  was  abominable 
in  your  sight;  ye  mourned  over  the  transgressions  of 
your  neighbors;  their  deficiencies  you  deemed  your 
own,"  he  refers  to  those  who,  "through  pride  and  sedi- 
tion, have  become  the  leaders  of  a  detestable  emula- 
tion." But  so  far  from,  expressing  feelings  of  hatred 
toward  them,  he  says  in  the  same  paragraph,  "Let  us 
be  kind  to  one  another,  after  the  pattern  of  the  tender 
mercy  and  benignity  of  our  Creator."  After  citing 
many  examples  of  humility  and  long  suffering  from  the 
Old  Testament,  he  calls  upon  his  brethren  to  reflect, 
how  free  from  wrath  God  is,  toward  all  his  creation.— 
[ch.  19.J 

Illustrating  his  subject  by  the  peace  and  harmony  of 
the  universe,  he  says: 

i  "The  heavens,  revolving  under  his  government,  are  subject  to  him  in  peace. 
Day  and  night  run  the  course  appointed  by  him,  in  no  wise  hindering  each 
other.  The  sun  and  moon,  with  the  companies  of  the  stars,  roll  in  harmony, 
according  to  his  command,  within  their  prescribed  limits,  and  without  any  de- 
viation. The  fruitful  earth,  according  to  his  will,  brings  forth  food  in  abun- 
dance," &c.  "The  vast,  immeasurable  sea,  gathered  together  by  his  working, 
into  various  basins,  never  passes  beyond  the  bounds  placed  around  it,  but  dees 
as  he  has  commanded."  , 

"Those"  said  he,  "who  have  been  the  leaders  of  sedi- 
tion and  disagreement,  ought  to  have  respect  to  the 
common  hope." 

He  closes  with  this  sublime  benediction: 

"May  God,  who  seeth  all  things,  and  who  is  the  ruler  of  all  spirits,  and  the 
Lord  of  all  flesh, — who  chose  our  Lord  Jesus  Christ,  and  us  through  him,  to 
be  a  peculiar  people, — grant  to  every  soul  that  calleth  upon  his  glorious  and 


APOSTOLIC   FATHERS.  IGNATIUS.         43 

holy  name,  faith,  fear,  peace,  patience,  long-suffering,  self-control,  purity  and 
sobriety;  to  the  well  pleasing  of  his  name,  through  our  High  Priest  and  Pro- 
tector, Jesus  Christ,  by  whom  be  to  Him  glory,  and  majesty,  and  power,  and 
honor,  both  now  and  forevermore,  Amen." 


IGNATIUS.  A.  D.  115. — The  personal  history  of  Igna- 
tius is  so  complicated  with  that  of  his  epistles,  that 
they  cannot  be  separated. 

Two  hundred  years  ago,  there  were  fifteen  epistles  in 
circulation,  ascribed  to  Ignatius,  who  was  Bishop  of  An- 
tioch,  about  the  commencement  of  the  second  century. 

Scholars  soon  decided  that  eight  of  them  were  spuri- 
ous. The  other  seven,  being  those  addressed  to  the 
Ephesians,  Magnesians,  Trallians,  Romans,  Philadelphi- 
ans  and  Smyrnaeans,  and  to  Polycarp,  appeared  in  two 
forms;  one  very  much  longer  than  the  other,  and  in 
some  places,  containing  whole  pages  not  in  the  shorter 
form.  "Internal  and  other  evidence  caused  the  rejection 
of  the  long  form,  or  long  recension,  and  the  learned 
settled  down  upon  the  short  recension,  or  the  Vossian 
Epistles,  as  they  were  named,  from  Vossius,  their  pub- 
lisher, as  the  genuine  writings  of  Ignatius;  not,  how- 
ever, without  some  doubt  expressed,  as  to  the  genuine- 
ness even  of  these. 

Thus  matters  stood  until  1845;  when  Dr.  Cureton,  who 
had  charge  of  the  Syriac  department  of  the  British  Mu- 
seum, published  three  Syriac  Epistles  of  Ignatius,  which 
had  been  discovered  three  years  previous,  having  been 
procured  by  Archdeacon  Tattam,  from  the  monastery 
of  St.  Mary  Deipara,  in  the  desert,  of  Mtria,  in  Egypt. 

Dr.  Cureton,  in  an  able  treatise,  maintained  that  these 
were  the  only  genuine  epistles  of  Ignatius.  They  were 
the  Epistles  to  the  Ephesians,  to  the  Romans,  and  to 
Polycarp;  all  in  a  shorter  form  than  in  the  Vbssian 
Letters. 


44         SECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

For  a  number  of  years,  the  opinion  of  Dr.  Cureton 
gained  ground,  and  promised  fair  to  become  universal. 
But  of  late,  the  investigations  of  German  scholars  have 
resulted  in  raising  grave  doubts,  as  to  the  genuineness 
of  any  of  the  epistles.  In  England,  the  subject  has 
undergone  an  animated  discussion,  and  has  been  made 
the  occasion  of  exhaustive  research,  resulting  in  very 
able  treatises  on  both  sides  of  the  question. 

The  subject  was  opened  by  the  author  of  "Super- 
natural Religion/'  who,  after  reviewing  the  arguments 
against  the  accepted  statements  of  the  fathers,  that 
Ignatius  was  sent  from  Antioch  to  Eome  to  be  mar- 
tyred, statements  upon  which  the  genuineness  of  the 
letters  in  any  shape  depends,  since  in  every  form  they 
purport  to  be  written  on  such  a  journey,  the  author  says: 

"This  conclusion,  irresistible  in  itself,  is,  however,  confirmed  by  facts  ar- 
rived at  from  a  totally  different  point  of  view.  It  has  been  demonstrated  that 
Ignatius  was  not  sent  to.Rome  at  all,  but  suffered  martyrdom  in  Antioch  itself 
on  the  20th  of  December,  A.  D.  115;  when  he  was  condemned  to  be  cast  to 
wild  beasts  -in  the  amphitheater,  in  consequence  of  the  fanatical  excitement 
produced  by  the  earthquake  which  took  place  on  the  13th  of  that  month. "- 
Sup.  Eel.  vol.  1,  p.  268. 

The  writer  refers  to  a  number  of  authorities,  all  Ger- 
man, except  Dr.  Davidson. 

This  statement  was  subjected  to  the  most  searching 
criticism,  by  Mr.  Westcott,  in  the  Preface  to  the  4th 
edition  of  his  work  on  the  Canon,  and  by  Dr.  Lightfoot, 
in  an  article  on  the  Ignatian  Epistles,  published  in  the 
Contemporary  Review,  for  February,  1875.  Also  in  a 
milder  and  more  liberal  style,  by  Mr.  Sanday,  in  "The 
Gospels  of  the  Second  Century." 

The  criticisms  of  Lightfoot,  Westcott  and  others, 
were  replied  to  with  great  ability,  in  over  fifty  pages  of 
the  Preface  to  the  sixth  edition  of  Supernatural  Religion. 

The  -argument  briefly  stated,  on  both  sides,  is  as 
follows: 


APOSTOLIC  FATHERS.  IGNATIUS.      '  45 

AGAINST  THE  MARTYRDOM  AT  ROME,  AND  AGAINST  THE 
GENUINENESS  OF  ANY  OF  THE  EPISTLES. — It  is  shown  that 
during  the  winter  of  115-116, 'the  Emperor  Trajan,  be- 
ing engaged  in  a  war  with  the  Parthians,  was  in  Antioch. 
If,  therefore,  he  condemned  Ignatius  to  martyrdom,  he 
would  be  more  likely  to  do  it  there,  where  they  both 
were.  Sending  him  to  Rome  would  be  an  additional 
act  of  cruelty,  not  in  accordance  with  the  character  of 
Trajan,  who  was  a  mild  prince,  under  whose  reign  but 
one  other  instance  of  martyrdom  is  recorded,  and  that 
not  well  established.  Ignatius,  according  to  the  ac- 
count, was  sent  by  a  long  and  difficult  land  route,  in- 
stead of  the  shorter  and  easier  route  by  sea;  which  is 
improbable.  Deputations  of  Christians  have  access  to 
him,  and  accompany  him,  though  he  represents  him- 
self as  guarded  strictly  by  ten  leopards.  (Roman  sol- 
diers.) He  is  represented  as  being  permitted  to  write 
long  letters,  advocating  the  very  doctrines  for  which  he 
is  condemned.  The  epistles  do  not  contain  the  last  ex- 
hortations and  farewell  words  that  might  be  expected; 
but  "are  filled  with  advanced  views  of  church  govern- 
ment, and  the  dignity  of  the  episcopate."  There  is  no 
instance  recorded,  even  during  the  persecutions  under 
Marcus  Aurelius,  in  which  any  one  was  sent  to  Rome, 
to  be  cast  to  wild  beasts;  although  such  executions  fre- 
quently took  place  in  Syria.  Again,  an  earthquake 
occurred  in  Antioch,  on  the  13th  of  December,  A.  D. 
115,  which  caused  great  consternation.  This  was  a 
week  before  the  martyrdom.  It  is  probable  that  Igna- 
tius fell  a  victim  to  the  superstitious  feeling  which  re- 
sulted from  it.  His  remains  were  afterward  known  to 
be  at  Antioch,  said  to  have  been  brought  from  Rome, 
but  they  were  probably  there  all  the  time. 

These  arguments  are  endorsed  by  Davidson  in  Eng- 
land, and  in  Germany,  by  Volkmar,  Bauer,  Scholten  and 


46  SECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

Hilgenfeld.  Volkmar,  also,  adds  the  authority  of  an 
ancient  writer,  John  Malalas,  about  A.  D.  600,  who  lived 
at  Antioch,  and  would  therefore,  be  likely  to  know. 

FOR  THE  MARTYRDOM  AT  EOME,  AND  THE  GENUINENESS 
OF  THE  CURETON  (THE  THREE  SYRIAC)  EPISTLES. — The 
unbroken  testimony  of  the  fathers'  for  nearly  five  hun- 
dred years.  If  Malalas  lived  at  Antioch,  so  did  Chry- 
sostom  and  Evagrius,  both  earlier  than  Malalas,  and 
both  of  whom  state  the  martyrdom  was  at  Eome.  Be- 
sides, Malalas  is  shown  to  be  entirely  unreliable  on 
several  other  subjects.  Many  reasons  may  have  oper- 
ated on  the  mind  of  Trajan,  to  induce  him  to  send  Ig- 
natius to  Rome,  which  cannot  be  judged  of  at  this  late 
day.  Other  instances  are  shown,  where  Christians, 
when  in  imprisonment,  had  been  permitted  to  see  their 
friends,  and  communicate  with  them.  It  is  conceded 
that  Ignatius  suffered  martyrdom,  by  order  of  Trajan. 
Arguments  therefore  go  for  naught,  which  are  based 
upon  the  clemency  of  Trajan,  or  on  the  supposed  fact 
that  there  were  not  other  martyrdoms.  The  objection 
that  he  was  permitted  to  write  long  letters,  is  removed, 
since  it  is  generally  conceded,  that  not  more  than  the 
three  short  letters,  according  to  the  Syriac  version,  are' 
genuine.  But  little  can  be  inferred  from  the  contents 
of  the  letters.  The  martyr  wished  to  improve  that  op- 
portunity, to  give  advice  and  instruction  which  would 
be  of  lasting  benefit.  The  connection  between  his  ex- 
ecution and  the  earthquake,  is  mere  speculation.  Fur- 
thermore, and  these  two  considerations  are  probably 
the  strongest  of  all, — First,  the  epistles  are  referred  to 
in  such  a  way  in  the  Epistle  of  Polycarp,  as  to  require 
a  complicated  double  forgery,  if  the  Ignatian  letters 
are  not  genuine;  and  secondly,  the  Epistles  of  Ignatius 
are  quoted  by  Origen,  A.  D.  230,  and  still  earlier,  by  Ir- 


APOSTOLIC   FATHERS.       EPISTLES  OF  IGNATIUS.         47 

•enaeus,  A.  D.  190;  both  quotations  being  found  in  the 
Cureton  Epistles. 

Such  arguments  are  urged  by  Drs.  Westcott,  Light- 
foot  and  others  in  England,  and  in  Germany,  by  Bleek, 
Guericke  and  Mayerhoff. 

In  our  judgment,  the  scales  turn  on  the  side  of  the 
martyrdom  at  Rome,  and  of  the  authenticity  of  the 
Cureton  Epistles. 

Dr.  Lightfoot,  while  he  accepts  these  epistles  as  gen- 
uine, states  that  the  Vossian  letters  are  a  production  of 
not  later  than  the  middle  of  the  second  century,  and 
desires  the  question  of  their  genuineness  to  remain  an 
open  one.  But  do  not  the  Cureton  letters^  if  genuine, 
exclude  any  longer  form  of  the  same  epistles?  Besides, 
that  question  was  supposed  to  have  been  settled  by 
Lipsius,  whose  opinion  Dr.  Lightfoot  himself  had  en- 
dorsed, before  writing  this  article  for  the  Contempora- 
ry Review.  Lipsius  had  come  to  the  conclusion  that 
the  Vossian  letters  were  an  interpolation;  that  is,  a 
forgery  as  to  four,  and  an  interpolation  as  to  the  oth- 
er three;  and  that  they  were  written  about  A.  D.  140. 

THE  CURETON  EPISTLES. — They  are  written  in  an  af- 
fectionate and  fatherly  spirit,  and  the  sentiments  and 
views  of  the  writer  are  expressed  in  language  at  once 
simple  and  dignified. 

When  referring  to  those  making  trouble  in  the 
church,  he  does  so  in  the  following  words: 

"Bear  with  all  men,  even  as  our  Lord  beareth  with  thee."  (Addressed  to 
Polycarp.)  "If  thou  lovest  the  good  disciples  only,  thou  hast  no  grace;  rath- 
er subdue  those  that  are  evil,  by  gentleness."  "Let  not  those  who  seem  to  be 
somewhat,  and  teach  strange  doctrines,  strike  thee  with  apprehension." 
"More  especially  is  it  fitting,  that  we  should  bear  every  thing,  for  the  sake 
of  God,  that  he  also  may  bear  us." 

In  the  Epistle  to  the  Romans,  the  condemned  mar- 
tyr looks  joyfully  forward  to  the  time  when  he  shall  be 


48  SECOND  PERIOD.  A.  D.  80  TO  A.  D.  120 . 

offered  up,  as  a  testmony  to  the  faith.    He  is  even 
apprehensive,  lest  the  brethren  should  interfere. 

"Ye  cannot, "  isaid  he,  "give  me  any  thing  more  precious  than  this,  that  I 
should  be  sacrificed  to  God,  while  the  altar  is  ready."  Again:  "I  am  the 
wheat  of  God,  and  by  the  teeth  of  the  beasts  I  shall  be  ground,  that  I  may  be 
found  the  pure  bread  of  God."  (Quoted,  with  a  slight  variation,  by  Irenae- 
us,  adv.  Haer.  5.  28.) 

The  zeal  and  enthusiasm  of  Ignatius,  in  contempla- 
tion of  his  martyrdom,  rose  to  the  height  of  fanaticism. 
His  mind  even  dwelt  with  delight  upon  the  details  of 
his  sufferings. 

"Fire  and  the  cross,  and  the  beasts  that  are  prepared,  cutting-  off  of  the 
limbs,  and  scattering  of  the  bones,  and  crushing  of  the  whole  body,  harsh  tor- 
ments of  the  devil,  let  them  come  upon  me,  but  only  let  me  be  accounted  wor- 
thy of  Jesus  Christ." 

He  coveted  and  earnestly  desired  the  glory  of  mar- 
tyrdom, and  feared  the  brethren  at  Eome,  whom  he 
was  addressing,  might  interfere  in  his  behalf,  before 
his  arrival. 

THE    IMMACULATE    CONCEPTION. 

DOCTRINE. — In  the  Epistle  of  Ignatius  to  the  Ephes- 
ians,  there  is,  apparently,  an  obscure  reference  to  the 
immaculate  conception  of  Jesus;  the  first  intimation  of 
such  a  doctrine,  which  we  have  been  able  to  find  in 
history. 

It  is  in  these  words: 

"There  was  concealed  from  the  ruler  of  this  world,  the  virginity  of  Mary, 
and  the  birth  of  our  Lord,  and  the  three  renowned  mysteries,  which  were  done 
in  the  tranquillity  of  God,  from  the  Star." 

This,  at  first,  even  in  connection  with  what  follows, 
is  not  very  clear.  There  appears  to  be  a  hidden  mean- 
ing, not  easily  fathomed. 

But  if  it  be  remembered,  that  Ignatius  was  Bishop 
of  Antioch,  in  Syria,  a  country  imbued  with  the  relig- 
ious and  mythological  ideas  of  Persia,  that  he  must  be 


APOSTOLIC    FATHERS.  IGNATIUS.         49 

supposed  to  have  been  familiar  with  the  two  principles, 
one  of  good,  and  the  other  of  evil,  and  of  their  conflict 
through  the  ages;  also  that  Zoroaster  had  been  immacu- 
lately conceived* by  a  ray  from  the  divine  reason;  had 
been  taken  to  heaven  by  lightning,  and  there  enthron- 
ed as  a  living  star;  if  we  suppose  these  thoughts  and  im- 
ages to  be  blended  with  his  Christian  convictions,  giv- 
ing his  religious  views  a  tinge  of  that  Gnosticism  then 
commencing  to  prevail  so  extensively  in  the  church, 
the  paragraph  cited  may  be  read  with  what  follows 
more  intelligibly. 

"There  was  concealed  from  the  ruler  of  this  world,  the  virginity  of  Mary, 
and  the  birth  of  our  Lord,  and  the  three  renowned  mysteries,  which  were  done 
in  the  tranquillity  of  God,  from  the  Star."  Then  the  following:  "And  here, 
at  the  manifestation  of  the  Son,  magic  began  to  be  destroyed,  and  all  bonds 
were  loosed;  and  the  ancient  kingdom  and  the  error  of  evil  were  destroyed." 

The  ancient  struggle  is  at  an  end;  the  priilciple  of 
good  has  triumphed;  and  this  has  come  from  the  influ- 
ence of  the  living  Star.  The  Gospel  of  the  Infancy, 
which  appeared  about  this  time,  and  which  possibly  Ig- 
natius may  have  seen,  states  that  the  magi  came  to 
Bethlehem,  guided  by  a  star,  in  accordance  with  the 
prophecy  of  Zoroaster. 

EVIDENCE  AS  TO  THE  FOUR  GOSPELS. — There  is  but 
one  passage  in  the  Cureton  Epistles,  which  can  be  ci- 
ted, even  as  apparent  evidence  of  the  existence  of  eith- 
er of  the  four  gospels. 

"Be  thou  wise  as  the  serpent  in  every  thing,  and 
harmless  as  to  those  things  which  are  requisite,  as  the 
dove."  No  source  is  indicated,  whence  this  is  taken. 
It  is  one  of  the  sayings  of  Jesus,  which  were  preserved 
in  various  forms,  both  by  tradition,  and  in  the  older 
gospels.  It  is  not  much  relied  upon  as  evidence.  Rev. 
Mr.  Sanday,  after  citing  the  passage,  from  the  Epistle 
of  Ignatius  to  Polycarp,  and  thinking  it  ought  to  be 


50         SECOND   PERIOD.  A.  D.  80  TO  A.  D.  120. 

referred  to  the  similar  passage  in  Matthew  10. 16,  adds: 

"It  is  however,  possible,  that  Ignatius  may  be  quoting,  not  directly  from 
our  gospel,  but  from  one  of  the  original  documents,  (such  as  Ewald's  hypo- 
thetical Spruch-Samnilung),  out  of  which  our  gospel  was  composed;  though 
it  is  somewhat  remarkable  that  this  particular  sentence  is  wanting  in  the  par- 
allel passage  in  St.  Luke.1' — Gospels  in  the  Second  Century,  p.  78. 

Ignatius  had  been  forty  years  bishop  of  Antioch,  and 
was  said  to  be  86  years  old  at  the  time  of  his  death. 

"THE  MARTYRDOM  OF  IGNATIUS." — This  purports  to 
have  been  written  soon  after  the  martyrdom,  by  some 
persons  who  accompanied  Ignatius  to  Rome. 

Many  have  expressed  doubts  as  to  its  authenticity; 
others  have  rejected  altogether.  It  is  not  necessary  to 
decide.  The  document  has  but  little  historical  value, 
since  the  martyrdom  is  generally  admitted. 

POLYC'ARP.  A.  D.  116. — It  is  difficult  to  understand 
how  the  Ante-Mcene  editors  and  some  other  writers 
can  concede  the  genuineness  of  the  Epistle  of  Polycarp 
to  the  Philippians,  and  still  claim  that  it  cannot  be 
dated  earlier  than  the  middle  of  the  second  century. 
If  there  is  any  portion  of  it  that  belongs  to  that  period, 
it  must  be  an  interpolation.  The  original  epistle,  if  gen- 
uine, was  written  very  soon  after  the  martyrdom  of 
Ignatius.  This  will  become  manifest,  by  comparing 
this  letter  with  the  one  from  Ignatius  to  Polycarp. 

In  that  letter,  Ignatius  says,  "I  salute  him  who  is 
reckoned  worthy  to  go  to  Antioch,  in  my  stead,  as  I  di- 
rected thee."  This  can  only  become  intelligible  by  ref- 
erence to  the  13th  chapter  of  the  Epistle  of  Polycarp 
to  the  Philippians.  It  must  be  borne  in  mind  that 
Smyrna,  the  residence  of  Polycarp,  was  south  east  of 
Philippi,  in  Macedonia,  the  place -to  which  his  letter 
was  directed;  that  Ignatius  had  passed  through  Mace- 
donia, on  his  way  to  Rome,  and  that  Antioch,  whence 


APOSTOLIC   FATHERS.  POLTCARP.  51 

he  started,  was  a  long  way  south  east  of  Smyrna. 
Polycarp,  writing  from  Smyrna  to  the  Philippians,  says: 
"Both  you  and  Ignatius  wrote  to  me,  that  if  any  one 
went  into  Syria,  he  should  carry  your  letter  with  him." 
He  proceeds  to  say,  in  substance,  that  he  will  send  the 
letter,  if  he  has  an  opportunity.  Again,  same  chapter, 
(13),  he  says:  "Any  more  certain  information  you  may 
have  obtained,  both  respecting  Ignatius  himself,  and 
those  with  him,  have  the  goodness  to  make  known 
to  us." 

He  refers  to  Ignatius  in  language  implying  that  he 
had  proceeded,  with  his  friends,  on  his  journey  to  Eome. 
Nothing  can  be  plainer,  than  if  the  letter  is  genuine,  it 
was  written  after  Ignatius  had  gone  to  Rome  to  suffer 
martyrdom,  but  before  information  of  the  particulars 
had  been  sent  to  Smyrna. 

It  has  been  objected,  that  in  ch.  9,  he  spoke  of  Igna- 
tius as  having  already  suffered  martyrdom,  while  after- 
ward, he  asked  for  information  of  Ignatius  and  'those 
with  him."  The  latter  portion  has  been  thought  to  be 
an  interpolation.  But  we  do  not  think  the  two  passag- 
es irreconcilable.  Ignatius  had  gone  to  Eome  as  a 
martyr,  and  Polycarp  believed  him  to  have  suffered 
when  he  wrote;  and  enquired  after  his  companions,  and 
for  the  particulars  of  the  martyrdom. 

Upon  the  question  of  the  genuineness  of  this  Epistle, 
also,  there  has  been  considerable  discussion.  But  it 
was  expressly  referred  to,  about  the  year  190,  by  Ire- 
nseus,  who  in  his  youth,  had  known  Polycarp  personal- 
ly. Polycarp  lived  till  155. 

EVIDENCE  AS  TO  THE  FOUR  GOSPELS. — The  passages 
claimed  as  parallel,  are  all  sayings  of  Christ,  somewhat 
similar  to  those  in  the  canonical  gospels,  but  not  as- 
cribed to  any  definite  source.  No  mention  is  made 


52         SECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

of  either  of  the  Gospels,  Luke,  Mark,  John  or  Matthew, 
by  Clement,  Ignatius  or  Polycarp. 

One  of  the  sayings  of  Jesus  quoted  by  Polycarp,  is 
precisely  like  one  quoted  by  Clement;  but  is  not  in  any 
one  of  the  four  gospels.  It  is  as  follows:  "Be  pitiful, 
that  ye  may  be  pitied."  In  Clement,  word  for  word 
the  same.  Again:  Clement;  "Forgive,  that  it  may  be 
forgiven  you;"  Polycarp;  "Forgive,  and  it  shall  be  for- 
given you;"  The  nearest  to  which  in  the  canonical 
gospels,  is,  "For  if  ye  forgive  men  their  trespasses,"  &c. 

These  circumstances  and  some  others,  struck  the 
mind  of  the  Rev.  Mr.  Sanday  with  so  much  force,  that 
he  admitted  the  passages  might  have  been  derived 
from  other  collections.  * 

He  concludes,  that  if  the  apostolic  fathers  did  not 
make  use  of  our  gospels,  they  had  writings  closely  re- 
sembling them.  That  is  true,  so  far  as  the  sayings 
of  Christ  are  concerned.  But  in  other  respects,  they 
were  widely  different.  The  sayings  of  Jesus  had  be- 
come so  extensively  known  among  his  disciples,  and 
had  been  preserved  in  so  many  different  ways,  that 
they  maintained,  for  the  most  part,  a  substantial  iden- 
tity, in  whatever  writing  contained. 

Perhaps  the  most  satisfactory  solution  of  the  ques- 
tion of  the  evidence  of  the  apostolic  fathers,  was  found 
by  Dr.  Less,  a  German  evangelical  scholar,  who  wrote 
about  the  year  1770.  He  was  author  of  a  celebrated 
work,  written  to  establish  the  "authenticity,  uncorrup- 
ted  preservation,  and  credibility  of  the  New  Testa- 
ment." He  was  stimulated  to  investigate  the  question, 
by  a  remark  of  Lord  Bolingbroke.  In  his  Letters  on 
the  Study  of  History,  Bolingbroke  had  exposed  a  want 
of  judgment  in  "those  who  attempt  to  vindicate  the 

(1.)  Gospels  in  the  Second  Century,  p.  87. 


APOSTOLIC  FA  THERS  NOT  WITNESSES  TO  THE  O  OSPELS.      53 

antiquity  of  the  sacred  writings  by  examples  drawn 
from  the  fathers  of  the  first  century,  with  a  design  to 
prove  that  these  fathers  had  read  the  gospels;  though 
the  instances  alleged  amounted  to  no  demonstration." 
Whereupon  Dr.  Less  gave  the  subject  a  very  careful 
and  thorough  examination.  The  result  is  given  by 
Bishop  Marsh,  in  a  note  to  Michaelis;  as  follows: 

"From  the  EPISTLE  OF  BARNABAS,  no  inference  can  be  adduced,  that  he 
had  read  any  part  of  the  New  Testament. 

"From  the  GENERAL  EPISTLE,  as  it  is  called,  of  CLEMENT  OP  ROME,  it 
may  be  inferred,  that  Clement  had  read  the  First  Epistle  of  the  Corinthians. 

"From  the  SHEPHERD  OF  HERMAS,  no  inference  whatever  can  be  drawn. 

"From  the  EPISTLES  OF  IGNATIUS,  it  may  be  concluded  that  he  had  read 
St.  Paul's  Epistle  to  the  Ephesians,  and  that  there  existed  in  his  time,  evan- 
gelical writings,  though  it  cannot  be  shown  that  he  has  quoted  from  them. 
[This  investigation  was  made  long  before  the  discovery  of  the  Cureton  Epis- 
tles, and  the  remark  of  Dr.  Less  was  founded  upon  the  Vossian  Letters,  which 
were  more  voluminous,  and  included  four  spurious  letters,  ascribed  to  Ignatius.] 

"FROM  POLYCAKT'S  KIMSTI.K  TO  THE  PHILIPPIANS,  it  appears  that  he  had 
heard  of  St.  Paul's  Epistle  to  that  community,  and  that  he  quotes  a  passage, 
which  is  in  the  First  Epistle  to  the  Corinthians,  and  another  which  is  in  the 
Epistle  to  the  Ephesians;  but  no  positive  conclusion  can  be  drawn,  with  re- 
spect to  any  other  Epistle,  or  any  of  the  Four  Gospels." — MicJiadis  by  Marsh, 
wl  .1,  p.  354,  citing  Less,  Gesch.  der  Religion,  p.  503-537,  ed'n  1786. 

As  the  result  of  this  analysis,  including,  besides  the 
apostolic  fathers  proper,  Barnabas  and  Hernias,  and  ex- 
tending to  about  the  middle  of  the  second  century,  no 
evidence  of  the  four  gospels  was  seen,  in  the  writings 
of  the  apostolic  fathers,  by  this  eminent  German  the- 
ologian. Subsequent  English  and  American  ecclesiasti- 
cal writers  have  discovered  much,  as  they  suppose, 
which  escaped  his  careful  scrutiny. 

All  three  of  the  apostolic  fathers  mentioned  Paul  ex- 
pressly, and  referred  to  his  writings. 

Clement,  in  writing  to  the  Corinthians,  referred  to 
Paul's  Letter  to  them,  and  Polycarp,  in  his  Letter  to 
the  Philippians,  spoke  of  Paul's  Epistle  to  that  Church. 


54         SECOND   PERIOD.  A.  D.  80  TO  A.  D.  120: 

There  has  been  an  attempt  made  to  make  Polycarp  a 
witness  for  the  four  gospels,  in  another  manner.  Feu- 
ardentius,  in  his  note  on  Irenaeus,  3.  3,  published,  with 
some  other  fragments,  what  purported  to  be  a  fragment 
of  Polycarp,  out  of  a  very  ancient  manuscript  of  Victor 
Capuanus  Catena,  upon  the  four  evangelists,  wherein 
Polycarp  mentioned  each  by  name;  "which,"  says  Feu- 
ardentius,  "Catena  he  there  promises  to  publish;  but 
whether  he  did  or  no,  I  know  not."  Victor  Capuanus 
lived,  A.  D.  480;  according  to  this  writer.  Grynseus 
places  him  at  A.  D.  455:  others  a  hundred  years  la- 
ter. 

This  testimony  may  be  stated  thus:  Feuardentius 
says,  that  Capuanus  had,  in  480,  a  manuscript,  showing 
that  Polycarp,  more  than  300  years  previous,  mention- 
ed the  four  gospels. 

Westcott  prudently  abandons  this  evidence,  signifi- 
cantly asking,  "Is  anything  known  of  the  MS.  Catena, 
from  which  it  was  taken?" 

Polycarp  was,  for  many  years,  Bishop  of  Smyrna,  and 
was  martyred,  A.  D.  155. 

He  was  a  devoted  Christian,  and  an  able  expounder 
of  the  faith.  In  his  treatment  of  heretics,  he  travelled 
in  the  footsteps  of  Clement  and  Ignatius.  The  spirit 
of  persecution  finds  no  sanction  in  the  writings  of  the 
three  apostolic  fathers. 

Speaking  of  Valens,  who  had  been  a  presbyter,  but 
who  had  departed  from  the  faith,  he  says: 

"I  am  deeply  grieved,  therefore,  brethren,  for  him  and  for  his  wife;  to  whom 
may  the  Lord  grant  true  repentance !  And  be  ye  then,  moderate  in  regard  to 
this  matter,  and  do  not  count  such  as  enemies,  but  call  them  back  as  suffering 
and  straying  members,  that  ye  may  save  your  whole  body." — [Ch.  11.] 


(1.)  Canon,  p.  36. 


APOSTOLIC  FATHERS;  CLEMENT,  IGNATIUS  &POLYCARP.      55 


BE CAPITULATION. 

The  apostolic  fathers  make  no  mention  of  the  mir- 
acles of  Jesus,  nor  do  they  refer  to  any  of  the  circum- 
stances connected  with  his  alleged  material  resurrec- 
tion. 

Upon  that  subject,  Clement  holds  the  same  views  with 
Paul,  and  illustrates  them  in  an  impressive  and  beauti- 
ful manner. 

Ignatius,  A.  D.  115,  appears  to  allude,  in  a  mysterious 
way,  to  the  immaculate  conception;  the  first  time  we 
find  it  mentioned  in  history. 

No  reference  is  made  to  either  of  the  four  gospels, 
nor  to  the  Acts  of  the  Apostles,  nor  are  there  any  quo- 
tations except  such  as  evangelical  writers  concede 
may  have  been  taken  from  other  sources. 

UTHE  MARTYRDOM  OFPOLYCARP." — This  was  doubtless, 
one  of  the  earliest  of  the  martyria.  Its  genuineness 
has  been  denied;  but  the  question  is  of  little  impor- 
tance, as  the  document  contains  nothing  of  much 
historical  value,  in  the  way  of  fact  or  doctrine. 


56  SECOND  PERIOD.  A.D.SQ  TO  A.D.12Q. 


CHAPTER     IV. 

THE  LOST  GOSPELS   OF  THE    SECOND  CENTURY. 
GOSPEL    ACCORDING  TO    THE  HEBREWS. 

This  is  the  most  celebrated  of  all  the  ancient  gos- 
pels. It  made  its  first  appearance  early  in  the  sec- 
ond century.  Probably  not  later  than  125,  and  possi- 
bly five  or  even  ten  years  sooner. 

As  this  gospel,  in  various  forms,  and  under  different 
titles,  was  the  one  most  in  use  among  the  Christians  of 
the  second  century,  we  shall  give  all  the  citations  of  it 
by  the  fathers,  and  all  the  fragments  of  the  gospel 
which  they  have  preserved. 

1.  HEGESIPPUS;  A.  D.  185.  According  to  Eusebius, 
Ecclesiastical  History,  bk.  4,  ch.  22. 

Eusebius  here  says  of  Hegesippus, 

"He  has  also  written  (laid  down)  some  things  concerning  the  Gospel  accord- 
ing to  the  Hebrews  and  Syrians,  as  also  concerning  the  Hebrew  language,  by 
which  he  evidences  that  he  was  converted  from  Judaism  to  Christianity." 

It  may  be  mentioned  in  passing,  that  this  is  the 
principal  testimony  relied  upon  to  show  that  there  was 
a  Syriac  Version  of  the  canonical  gospels  in  the  second 
century.  But  so  far  from  its  being  any  evidence  of 
that  fact,  Eusebius  was  not  referring  at  all  to  the  ca- 
nonical gospels,  or  either  of  them,  but  to  the  Gospel 


LOST  GOSPELS.  GOSPEL  OF  THE  HEBREWS.         57 

of  the  Hebrews.  He  calls  it  the  Gospel  according  to 
the  Hebrews  and  Syrians;  by  which  he  evidently  means, 
that  it  was  used  by  the  Jews  in  Syria,  as  well  as  else- 
where. 

This  view  is  confirmed  by  the  statement  of  Jerome, 
which  will  appear  presently,  that  the  Gospel  of  the 
Hebrews  was  written  "in  the  Chaldee  and  Syriac  lan- 
guage." It  appears  it  was  used  by  the  Nazarenes  re- 
siding in  Berea,  Syria;  hence  it  was  translated  into 
Syriac. 

2.  CLEMENT  OF  ALEXANDRIA;  A.D.  200.  Stromata,  bk. 
2,  ch.  9: 

"And  it  is  written  in  the  Gospel  according  to  the  Hebrews,  'He  who  wonders 
shall  ivi.irn,  and  he  who  reigns  shall  be  at  rest.' '' 

3.  ORIGEN;  A.D.  230.    Comm.  in  Joan.: 

"But  if  any  one  will  receive  the  Gospel  according  to  the  Hebrews,  in  which 
our  Savior  says,  'The  Holy  Ghost,  my  mother,  lately  took  me  by  one  of  my 
hairs,  and  bore  me  to  the  great  mountain  Tabor,"  '  &c. 

From  the  same.  Fragment  of  the  gospel,  preserved 
in  Horn.  8,  in  Matt.  torn.  3,  p.  21 : 

"But  let  us  treat  this  place  a  little  otherwise:  It  is  written  in  a  certain  gos- 
pel, which  is  entitled,  'according  to  the  Hebrews,'  (if  any  one  be  pleased  to 
receive  it,  not  as  of  any  authority,  but  only  for  illustration  of  the  present 

question)," 

Then  comes  the  following  account  of  the  colloquy 
between  Jesus  and  the  rich  man,  which  the  reader  can 
compare  with  Matt,  19.  16-24.  As  he  does  so,  he  may 
wonder  at  its  being  pronounced  by  Origen,  "not  of  any 
authority,"since  it  is  in  spirit,  the  same  as  the  account 
in  Matthew,  and  is  somewhat  more  simple  and  na- 
tural. 

There  is  "reason  to  believe  that  the  clause  in  brackets, 
is  one  of  the  many  interpolations  to  which  it  is  well 
known  the  writings  of  Origen  have  been  subjected.  In 


58         SECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

the  same  sentence  he  himself  speaks  of  it  as  a  gospel; 
not  as  a  book  called  "the  Gospel  according  to  the  He- 
brews/' but  as  a  gospel,  "entitled  according  to  the  He- 
brews." The  phrase  "it  is  written,"  when  used  by  the 
fathers,  is  generally  understood  to  apply  to  writings 
considered  scriptural.  Origen  says,  "It  is  written  in  a 
certain  gospel."  It  will  be  seen  also  directly,  that  Je- 
rome speaks  of  this  gospel  as  "one  which  Origen  often 
used." 
The  following  is  the  narrative: 

"Another  rich  man  said  unto  him,  'Master,  What  good  thing  shall  ]  do  that 
I  may  live?'  He  said  unto  him,  '0  man,  fulfil  the  law,  and  the  prophets.1 
And  he  answered  him,  'I  have  done  so.'  Then  said  he  unto  him,  'Go,  sell  all 
thou  hast,  and  give  to  the  poor;  and  come,  follow  me.' 

"Then  the  rich  man  began  to  smite  his  head,  and  it  pleased  him  not.  And 
the  Lord  said  unto  him,  'How  sayest  thou,  I  have  fulfilled  the  law  and  the 
prophets,  when  it  is  written,  in  the  law,  Thou  shalt  love  thy  neighbor  as  thyself? 
And  lo,  many  of  thy  brethren,  sons  of  Abraham,  are  covered  with  filth,  and 
dying  of  hunger,  and  thy  house  is  full  of  many  good  things,  and  nothing  there- 
from goeth  forth  at  any  time  unto  them.' 

"And  turning  himself  about,  he  said  unto  Simon,  his  disciple,  sitting  near 
him,  'Simon,  son  of  Jonas,  it  is  easier  for  a  camel  to  go  through  the  eye  of  a 
needle,  than  for  a  rich  man  to  enter  into  the  kingdom  of  heaven.'  ' 

Eev.  S.  Baring-Gould,  after  comparing  this  with  the 
corresponding  passage  in  Matthew,  says: 

"The  comparison  of  these  two  accounts  is  not  favorable  to  that  in  the  canon- 
ical gospel.  It  is  difficult  to  understand  how  a  Jew  could  have  asked,  as  did 
the  rich  £oung  man,  (according  to  Matthew's  Gospel),  what  commandments 
he  ought  to  keep,  in  order  to  enter  into  life.  The  decalogue  was  known  by 
heart  to  every  Jew.  Moreover,  the  narrative  in  the  lost  gospel  is  more  con- 
nected than  in  the  canonical  gospel." 

To  which  maybe  added,  that  the  account  is  consider- 
ably shorter  than  in  the  Gospel  of  Matthew,  or  Mark; 
indicating,  according  to  a  principle  which  will  be  fre- 
quently adverted  to  as  we  proceed,  that  it  was  first 
written.  The  narrative  in  Luke  is  of  about  the  same 
length  with  that  in  the  Hebrews. 


LOST  GOSPELS.       GOSPEL  OF  TEE  HEBREWS.    59 

4.  EUSEBIUS;  A.  D.  325.    Ecc.  Hist.  bk.  3,  ch.  25. 
In  enumerating  the  apocryphal  books,  he  adds: 

"In  this  number,  some  have  placed  the  Gospel  according  to  the  Hebrews; 
with  which  they  of  the  Jews,  who  profess  Christianity,  are  very  much  de- 
lighted." 

Again,  when  speaking  of  the  Ebionites;  Ib.  ch.  27: 

"They  made  use  only,  of  that  which  is  called  the  Gospel  according  to  the 
Hebrews;  very  little  esteeming  any  other." 

Again,  speaking  of  Papias;  ch.  39: 

"He  mentions  another  history,  concerning  a  woman  accused  of  many 
crimes  before  our  Lord,  which  is  contained  in  the  Gospel  according  to  the  He- 
brews." 

5.  EPIPHANIUS;    A.  D.  385.    Haeres.  29,  sec.  9: 

"They  (the  Nazarenes)  have  the  Gospel  of  Matthew  most  entire  in  the  He- 
brew language,  among  them:  for  this  truly  is  still  preserved  among  them;  as 
it  was  at  first  in  Hebrew  characters.  But  I  know  not  whether  they  have  taken 
away  the  genealogy  from  Abraham  to  Christ." 

Again,  against  Heresies,  30:  (Ebionites.) 

"They  (the  Ebionites)  also  receive  the  Gospel  according  to  Matthew.  For 
this,  both  they  and  the  Cerinthians  make  use  of,  and  no  other.  They  call  it 
the  Gospel  according  to  the  Hebrews;  for  the  truth  is,  that  Matthew  is  the 
only  one  of  the  New  Testament  writers,  who  published  his  Gospel  and 
preaching  in  the  Hebrew  language,  and  Hebrew  characters." 

Again;  in  Sec.  13: 

"In  the  gospel  which  they  (the  Ebionites)  have  called  the  Gospel  according 
to  Matthew,  which  is  not  entire  and  perfect,  but  corrupted  and  curtailed,  and 
which  they  call  the  Hebrew  Gospel,  it  is  written : 

"  "There  was  a  certain  man  called  Jesus;  and  he  being  about  thirty  years 
of  age,  made  choice  of  us.  (This  was  called  also  the  Gospel  of  the  Twelve 
Apostles.)  And  coming  to  Capernaum,  he  entered  into  the  house  of  Simon, 
called  Peter,  and  opening  his  mouth,  said:  When  I  passed  by  the  Lake  of  Ti- 
berias, I  chose  John  and  James,  the  sons  of  Zebedee,  and  Simon  and  Andrew, 
andThaddeus,  and  Simon  Zelotes,  and  Judas  Iscariot;  and  thee,  Matthew, 
sitting  at  the  receipt  of  custom,  I  called,  and  thou  didst  follow  me.  I  will,, 
therefore,  that  ye  be  my  twelve  apostles,  for  a  testimony  to  Israel.  And  John 
the  Baptist  was  baptizing,  and  the  Pharisees  went  out  to  him,  and  were  bap- 
tized, and  all  Jerusalem. 


60          SECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

"  'And  John  had  his  garment  of  camel's  hair,  and  a  leathern  girdle  about 
his  loins,  and  his  meat  (according  to  that  gospel)  was  wild  honey,  the  taste 
of  which  was  like  manna,  or  as  cakes  made  with  honey  and  oil.'  Thus  they 
change  the  true  account  into  a  falsehood,  and  for  locusts,  put  cakes  made  with 
oil  and  honey. 

"The  beginning  of  their  gospel  was  this:  'It  came  to  pass,  in  the  days 
of  Herod,  King  of  Judaea,  that  John  came  baptizing  with  the  baptism  of  re- 
pentance, in  the  River  Jordan,  who  was  reported  to  be  of  the  family  of  Aaron, 
the  high  priest,  the  son  of  Zacharias  and  Elizabeth;  and  all  people  went  out 
after  him.' 

"And  after  several  other  things,  it  is  said  in  this  gospel:  'The  people  being 
baptized,  Jesus  also  went,  and  was  baptized  by  John;  and  as  he  ascended  out 
of  the  water,  the  heavens  were  opened,  and  he  saw  the  Holy  Spirit  of  God  in 
the  form  of  a  dove,  descending  and  entering  into  him ;  and  a  voice  was  made, 
(eyevETo),  from  heaven,  saying:  Thou  art  my  beloved  Son,  in  whom  I  am 
well  pleased;  and  then  another,  I  have  this  day  begotten  thee;  and  suddenly 
there  shone  around  the  place  a  great  light;  which  when  John  saw,  (says  this 
gospel),  he  said  to  him,  Who  art  thou  Lord?  and  then  another  voice  from 
heaven  came  to  him,  "This  is  my  beloved  Son,  in  whom  I  am  well  pleased.' 
Hereupon,  (according  to  this  gospel),  John  fell  down  before  him,  and  said,  '0 
Lord,  I  pray  thee,  *baptize  me;'  but  he  hindered  him  saying,  that  it  is  so  fit, 
that  all  things  should  be  fulfilled. '  See  how  their  false  doctrine  appears 
every  where,  how  all  things  are  imperfect,  disordered  and  without  truth  or 
order. 

"So  also  Cerinthus  and  Carpocrates,  using  the  same  gospel  of  theirs,  would 
prove  from  the  beginning  of  that  Gospel  according  to  St.  Matthew,  viz.  by  the 
genealogy,  that  'Christ  proceeded  from  the  seed  of  Joseph  and  Mary.'  But 
they  (the  Ebionites)  have  quite  other  sentiments;  for  they  have  taken  away  the 
genealogy  from  Matthew,  and  accordingly  begin  their  gospel,  as  I  have  above 
said,  with  these  words:  'It  came  to  pass,  in  the  days  of  Herod,  King  of  Ju- 
daea,' &c." 

Again,  Epiphanius  says,  sec.  16: 

"They  (the  Ebionites)  do  not  say  that  he,  (Christ),  was  begotten  of  the  Fath- 
er, but  made  as  one  of  the  angels;  but  being  greater  than  they,  he  has  domin- 
ion over  them,  and  all  the  works  of  the  Almighty;  and  that  he  came  and  taught 
that  which  is  contained  in  their  gospel,  viz.  'I  came  to  abolish  sacrifices;  and 
unless  ye  cease  to  offer  sacrifices,  the  wrath  (of  God)  shall  not  cease  from 
you.'  And  such  as  these  are  their  tenets." 

Epiphanius  also  tells  us,  '  that  a  certain  Jew,  called 
Joseph,  found  in  a  cell  at  Tiberias,  in  the  time  of  Con- 
stantine,  the  Hebrew  Gospel  ascribed  to  Matthew.  Not 

(l.)Hseres.  30,  Ebion.  sec.  6. 


LOST  GOSPELS.  GOSPEL  OF  THE  HEBREWS.         61 

much  confidence  has  been  placed  in  this  statement  by 
subsequent  writers. 
6.  JEROME;  A.  D.  400.  Catal.  Vir.  Illust.  in  Matt. 

Matthew  also  called  Levi,  who  became  from  a  publican  an  apostle,  was  the 
first  who  composed  a  gospel  of  Christ;  and,  for  the  sake  of  those  who  believed 
in  Christ  from  among  the  Jews,  wrote  it  in  the  Hebrew  language  and  letters; 
but  it  is  uncertain  who  it  was  who  translated  it  into  Greek.  Moreover  the  He- 
brew (copy)  itself  is  to  this  time  preserved  in  the  library  of  Csesarea,  which 
Pamphylus  the  martyr,  with  much  diligence,  collected.  The  Nazarenes  who 
live  in  Berea,  a  city  of  Syria,  and  make  use  of  this  volume,  granted  me 
the  favor  of  writing  it  out;  in  which  (gospel),  there  is  this  observable,  that 
wherever  the  evangelist  either  cites,  himself,  or  introduces  our  Savior  as  ci- 
ting, any  passage  out  of  "the  Old  Testament,  he  does  not  follow  the  translation 
of  the  LXX,  but  the  Hebrew  copies;  of  which  there  are  these  two  instances, 
to  wit:  'out  of  Egypt  have  I  called  my  Son;'  and  'he  shall  be  called  a  Naza- 
rene.' " 

[NOTE. — If  this  statement  of  Jerome,  who  is  not  very  reliable,  could  be  de- 
pended upon,  there  was  a  version  of  the  Old  Testament  then  in  circulation, 
containing  the  latter  passage;  a  passage  which,  it  has  been  often  asserted, 
was  not  in  the  Old  Testament;  and  which  is  not  now  to  be  found  in  that 
volume.] 

Again,  same  work,  Life  of  James;  after  relating  var- 
ious wonderful  things  concerning  James,  he  says: 

"The  gospel  also,  which  is  called,  'according  to  the  Hebrews,'  and  which  I 
translated  into  Greek  and  Latin,  and  which  Origen  often  used,  relates,  that 
after  our  Savior's  resurrection,  when  our  Lord  had  given  the  linen  cloth  to  the 
priest's  servant,  he  went  to  James,  and  appeared  to  him;  for  James  had  sworn 
that  he  would  not  eat  bread,  from  that  hour  in  which  he  drank  the  cup  of  the 
Lord,  till  he  should  see  the  Lord  risen  from  the  dead.  And  a  little  after,  the 
Lord  said,  'Bring  the^  table  and  the  bread;'  and  then  it  is  added,  he  took  the 
bread  and  blessed  it,  and  brake  it,  and  gave  it  to  James  the  Just,  and  said  to 
him,  'My  brother  eat  thy  bread;  for  the  Son  of  man  is  risen  from  the  dead.'  " 

This  appearance  is  not  related  in  the  canonical  gos- 
pels; but  an  appearance  to  James  is  mentioned  by  Paul, 
1  Cor.  15.  7;  which  would  indicate  that  the  Gospel  of 
the  Hebrews  contained  the  oldest  traditions. 

Again;  JEEOME,  adv.  Pelag.  1.  3,  in  prin. 

"In  the  Gospel  according  to  the  Hebrews,  which  is  written  in  the  Chaldee  and 
Syriac'  languages,  which  the  Nazarenes  use,  that  according  to  the  Twelve 


62         SECOND   PERIOD.  A.  D.  80  TO  A.  D.  120. 

Apostles;  or  as  most  think,  according  to  Matthew;  which  is  in  the  library 
of  Caeserea,  there  is  the  following  history: 

"  'Behold,  the  mother  and  brethren  of  Christ  spake  to  him:  John  the  Baptist 
baptizeth,  for  the  remission  of  sins;  let  us  go  and  be  baptized  of  him.  He  said 
to  them,  In  what  have  I  sinned,  that  I  have  any  need  to  go  and  be  baptized  by 
him '?  unless  my  saying  this  proceeds,  perhaps,  from  ignorance?' 

"And  in  the  same  volume  it  is  said,  'If  thy  brother  oifend  thee  by  any  word, 
and  make  thee  satisfaction,  though  it  be  seven  times  in  a  day,  thou  must  for- 
give him.'  Simon,  his  disciple,  said  to  him,  'What!  Seven  times  in  a  day?' 
The  Lord  answered  and  said  unto  him,  'I  tell  thee  also,  even  till  seventy  times 
seven.'  " 

Again;  Jerome,  Lib.  4,  Comm.  in  Jesai.  c.  11,  2: 

"According  to  their  gospel,  which  is  written  in  the  Hebrew  language,  and 
read  by  the  Nazarenes,  the  whole  fountain  of  the  Holy  Ghost  descended  upon 
him.  Besides,  in  that  gospel  just  mentioned,  we  find  these  things  written: 

"  *It  came  to  pass,  when  the  Lord  ascended  from  the  water,  the  whole  fount- 
tain  of  the  Holy  Ghost  descended,  and  rested  upon  him,  and  said  to  him,  'My 
Son,  among  all  the  prophets,  I  was  waiting  for  thy  coming,  that  I  might  rest 
upon  thee;  for  thou  art  my  rest;  thou  art  my  first  begotten  Son,  who  shall 
reign  to  everlasting  ages.' ' 

And  again,  in  Lib.  11,  Comm.  in  Jesai.  40,  11: 

"But  it  is  written  in  the  Gospel  according  to  the  Hebrews,  which  the  Naza- 
renes read,  "The  Lord  said,  The  Holy  Ghost,  my  mother  just  now  laid  hold 
on  me.' " 

By  the  same,  in  Lib.  2,  Comm.  in  Mic.  7.  6: 

"Whoever  reads  the  book  of  Canticles,  and  will  understand,  by  the  spouse 
of  the  Soul,  the  word  of  God,  and  will  believe  the  gospel  which  is  entitled,  "The 
Gospel  according  to  the  Hebrews, '  which  I  lately  translated,  in  which  our  Sa- 
vior is  introduced,  saying,  'Just  now  my  mother,  the  Holy  Ghost,  laid  hold  on 
me  by  one  of  my  hairs,'  will  not  scruple  to  say,  the  Word  of  God  was  born 
of  the  Spirit,  and  the  soul,  which  is  the  spouse  of  the  Word,  has  the  Holy 
Ghost  for  its  mother-in-law,  who,  in  the  Hebrew  language,  is  expressed  in 
the  feminine  gender." 

The  same,  in  Lib.  6,  Comm.  Ezek.  18.  7: 

"In  that  which  is  entitled,  "The  Gospel  according  to  the  Hebrews,'  it  is 
reckoned  among  the  chief  of  crimes,  for  a  person  to  make  sorrowful  the  heart 
of  his  brother." 

Again;  Jerome,  Lib.  1,  Comm.  in  Matt.  6.  11: 

"In  the  gospel  entitled,  'according  to  the  Hebrews,'  I  find,  instead  of  su- 
persubstantial  bread,'  "Machar;"  which  signifies  the  morrow;  so,  the  sense 


LOST  GOSPELS.  GOSPEL  OF  THE  HEBREWS.         63 

is,  'Give  us  this  day,  the  bread  necessary  for  the  morrow;'  i.  e.  for  the  future." 

Again,  the  same.    Lib.  2,  Comm.  in  Matt.  12.  13: 

4 'In  the  gospel  which  the  Nazarenes  and  Ebionites  use,  (which  I  lately 
translated  out  of  Hebrew  into  Greek,  and  which  is  by  most  esteemed  the  au- 
thentic Gospel  of  Matthew),  the  man  who  had  the  withered  hand,  is  said  to  be 
a  mason,  and  prayed  for  relief  in  the  following  words: 

"  'I  was  a  mason,  who  got  my  livelihood  by  my  hands;  1  beseech  thee,  Je- 
sus, that  thou  wouldst  restore  to  me  my  strength,  tfcat  I  may  no  longer  thus 
scandalously  beg  my  bread." 

And  again,  in  Lib.  4,  Comm.  in.Matt.  23: 

"In  the  gospel  which  the  Nazarenes  use,  for  the  son  of  Barachiah,  I  find 
written,  "The  son  of  Joiada.1 " 

The  following  extracts  also  are  from  Jerome: 
From  Lib.  4,  Comm.  in  Matt.  27. 16: 

"In  the  gospel  entitled,  'according  to  the  Hebrews,'  he  (Barabbas)  is  inter- 
preted, The  son  of  their  master,  who  was  condemned  for  sedition  and  mur- 
der." 

Same  book: 

"In  the  gospel  which  I  have  often  mentioned,  we  read,  that  a  lintel  of  the 
temple,  of  immense  size,  was  broken  and  rent."  (At  the  time  of  the  crucifixion.) 

From  Epistle  ad.  Hedib.  149: 

"In  that  Gospel  which  is  written  in  Hebrew  letters,  we  read,  not  that  the  vail 
of  the  temple  was  rent,  but  that  a  lintel  (or  beam)  of  a  prodigious  size  fell 
down." 

From  lib.  3,  Comm.  in  Ep.  ad.  Eph.  c.  5,  v.  4: 

"In  the  Hebrew  Gospel,  we  read,  that  our  Lord  said  to  his  disciples,  'Be  ye 
.never  cheerful,  unless  when  you  can  see  your  brother  in  love.'  " 

From  Praef.  lib.  18,  Comm.  in  Jesai.: 

"For  when  the  apostles  supposed  him  to  be  a  spirit,  or  according  to  the  Gos- 
pel which  the  Nazarenes  received,  an  incorporeal  demon,  he  said  to  them,  'Why 
are  ye  troubled,'  &c." 

And  in  De  vir.  111.  n.  16,  in  Ig.,  he  bears  the  following 
testimony  to  the  source  whence  Ignatius  was  supposed 
to  have  taken  the  quotation,  concerning  the  con  versa- 


64  SECOND  PERIOD.  A.D.  80  TO  A.D.12Q. 

tion  between  Jesus  and  his  disciples,  after  the  resurrec- 
tion. 

"In  the  Epistle  to  the  Smymseans,  (which,  in  the  time  of  Jerome,  and  until 
lately,  was  thought  to  have  been  written  by  Ignatius,)  he  (Ignatius)  takes  a  tes- 
timony from  the  Gospel  which  I  lately  translated,  as  spoken  by  Christ;  he  says, 
'I  saw  Christ  in  the  flesh  after  the  resurrection,  and  believe  that  it  was  he;  and 
when  he  came  to  Peter,  and  to  those  who  were  with  Peter,  he  said  unto  them, 
Behold,  feel  me,  and  see  that  I  am  not  an  incorporeal  spirit;  and  presently  they 
touched  him  and  believed. ' ' ' 

Such  are  the  testimonies  of  the  fathers  concerning 
this  famous  gospel,  and  the  fragments  of  it  which  they 
have  preserved  for  our  inspection. 

It  may  be  added,  that  it  was  not  condemned  in  the 
decree  of  Gelasius,  A.  D.  494. 

There  has  been  much  diversity  of  opinion,  and  a  good 
deal  of  learning  brought  to  bear  upon  the  question, 
whether  the  Gospel  according  to  the  Hebrews  was 
written  by  Matthew;  and  if  not,  whether  Matthew 
wrote  a  Gospel  in  Hebrew. 

It  will  be  seen  by  the  foregoing  extracts,  that  Epi- 
phanius  and  Jerome  are  very  explicit  in  asserting  that 
this  was  the  Gospel  of  Matthew. 

The  readiness  with  which  these  statements  are  set  a- 
side  by  able  modern  writers,  may  be  regarded  as  an 
instructive  commentary  upon  the  degree  of  credit  and 
authority  to  which  the  fathers  are  entitled,  on  ques- 
tions requiring  for  their  decision,  an  educated  and  crit- 
ical judgment. 

It  will  be  noticed  hereafter,  that  Jerome  asserts, 
with  the  same  positiveness,  that  the  Gospel  of  the  In- 
fancy, which  he  translated  from  memory,  and  a  portion 
of  which  translation  has  since  been  called  the  Gospel 
of  the  Birth  of  Mary,  was  written  also  by  Matthew. 
In  that  case,  he  went  so  far  as  to  say,  it  was  in  Mat- 
thew's own  hand-writing.  [See  chapter  17.] 


LOST  GOSPELS.  GOSPEL  OF  THE  HEBREWS.         65 

That  the  Gospel  of  the  Hebrews  was  Matthew's  He- 
brew Gospel,  was  the  opinion  of  Du  Pin, '  and  Father 
Simon. 2  Beausobre  considered  it,  whether  written  by 
Matthew  or  not,  very  ancient,  and  of  very  high  au- 
thority. 

Dr.  Niemeyer  thought  this  gospel,  "the  fountain  from 
which  other  writings  of  this  sort,  have  derived  their  or- 
igin; as  streams  from  a  spring."  Baronius  said,  "The 
present  Greek  text  of  St.  Matthew,  is  of  no  value  or 
authority,  unless  it  were  to  be  compared  with  the  He- 
brew Gospel  of  the  Nazarenes,  which  is  the  true  or- 
iginal." 3 

Michaelis  [A.  D.  1777],  examined  the  question  criti- 
cally. After  citing  Father  Simon,  Dr.  Mill,  and  other 
writers,  and  admitting  frankly  that  the  Nazarenes 
knew  nothing  of  the  Greek  gospels,  he  considers 
whether  in  the  gospel  of  the  Nazarenes,  like  that  of  the 
Ebionites,  the  first  two  chapters  of  Matthew  were  want- 
ing. He  .examines  Jerome's  references  to  the  gospel 
which  he  had  translated,  and  comes  to  the  conclusion, 
that  while  there  is  no  trace  of  the  first  chapter  of  Mat- 
thew, it  probably  contained  the  second  chapter.  He 
does  not  speak  with  much  confidence,  however,  and 
says,  "at  different  times,  I  have  entertained  different 
opinions  on  this  subject." 

The  difficulty  experienced  by  this  eminent  scholar, 
appears  to  have  been  easily  surmounted  by  more  mod- 
ern writers,  some  of  whom  do  not  hesitate  to  assert, 
in  the  most  positive  manner,  that  the  references  of 
Jerome  prove  that  the  gospel  which  he  translated  con- 
tained both  chapters. 

(1.)  History  of  the  Canon,  vol.  2,  c.  2, 3. 
(2.)  Crit.  Hist.  N.  T.,  Pt.  1,  ch.  7,  9. 
(3.)  Annal.  ad.  Am.  Ct.  34,  num.  175. 


66         BECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

Michaelis  finally  concludes,  upon  the  main  question, 
that  if  the  Gospel  of  the  Hebrews  was  originally  the 
Hebrew  Gospel  of  Matthew,  it  received  various  addi- 
tions among  the  Nazarenes,  after  it  had  been  translat- 
ed into  Greek. ' 

Bishop  Marsh,  assuming  that  the  Gospel  of  Matthew 
was  a  translation  from  the  Hebrew,  thinks  the  first  two 
chapters  may  not  have  been  in  the  original,  and  that 
the  Greek  translator  prefixed  a  translation  of  some  oth- 
er Chaldee  document,  containing  an  account  of  the 
birth  of  Christ.2 

Stroth,  [1780J,  whose  essay  on  the  subject  was  printed 
in  Eichhorn's  Repertorium,  contended  that  the  Gospel 
of  the  Hebrews  was  used  by  Justin  Martyr;  an  opinion 
which  many  others  have  since  adopted. 

Bishop  Marsh,  referring  to  this  theory  of  Stroth,  and 
to  the  reasons  given,  which  had  been  favorably  referred 
to  by  Dr.  Eosenmuller,  [A.  D.  1800],  says,  "It  is  true  that 
if  the  force  of  these  arguments  be  admitted,  [and  they 
seem  really  convincing],  we  cannot  produce  Justin  as 
an  evidence  of  the  four  gospels." : 

Norton  thinks  the  Gospel  of  the  Hebrews  should  not 
be  considered  apocryphal,  and  says,  in  its  primitive  form 
it  was  probably  the  Hebrew  original  of  Matthew. 4 

Toland,  speaking  of  the  Gospel  of  the  Hebrews,  says: 

"It  was  read  in  the  Christian  churches  for  three  hundred  years,  not  rejected 
by  Origen  and  Eusebius,  but  alleged  as  a  true  gospel  by  Papias,  Ignatius, 
Clemens  Alexandrinus,  Justin  Martyr,  Hegesippus  and  others." — Naz.  20.  78. 

Tischendorff  finds  that  the  Gospel  of  the  Hebrews 
was  probably  used  by  Justin;  also  by  the  author  of  the 

(1.)  Vol.  3,  p.  169. 

(2.)  Notes  to  Michaelis,  vol.  3,  pt.  2,  p.  139. 

(3.)  Notes  to  Michaelis,  vol.  1,  p.  361. 

(4.)  Genuineness  of  the  Gospels,  vol.  1,  pp.  214,  225. 


LOST  GOSPELS.  GOSPEL  OF  THE  HEBREWS.         67 

Clementines,  and  by  Tatian  and  Hegesippus. l 

From  the  views  of  these  writers,  after  comparing 
them  carefully  with  the  testimony  of  the  fathers,  in  the 
foregoing  pages,  we  may,  perhaps,  elicit  the  truth,  and 
state  it  in  a  few  simple  propositions. 

1.  The  Gospel  of  the  Hebrews  was  an  ancient  gospel, 
and  nearly  the  only  one  in  use  among  the  Jewish  Chris- 
tians,  in  the   first  ages  of  the  Church.    It  was   also 
extensively  used  by  others,  and  was  of  high  authority 
with  the  fathers. 

2.  It  was  universally  attributed  to  Matthew. 

3.  There  was  no  other  Gospel  of  Matthew  at  that 
time.  (First  half  of  second  century.)    The  Hebrew  Gos- 
pel of  Matthew  so  much  talked  about,  other  than  the 
Gospel  of  the  Hebrews,  is  a  myth,  so  far  as  there  is  any 
historical  evidence. 

4.  The  Greek  Gospel  of  Matthew  was  a  subsequent 
production,  and  either  originally  appeared  in  the  Greek 
language,  or  was  a  translation  of  the  Gospel  of  the  He- 
brews, with  extensive  changes  and  additions.    There  is 
reason  to  believe  it  to  have  been  an  original  compila- 
tion, based  upon  the  Oracles  of  Christ,  but  containing, 
in  whole,  or  in  part,  a  number  of  other  manuscripts. 

The  arguments  used  to  prove  that  Matthew's  Gospel 
was  originally  in  Hebrew,  all  run  in  a  circle.  They  as- 
sume that  the  Greek  gospel  is  in  some  way  from  Mat- 
thew, and  is  therefore  authoritative.  The  reasoning  then 
runs  smoothly,  and  ends  in  proving  a  Hebrew  Matthew, 
a  document  of  the  existence  of  which  no  mention  is 
made  in  history;  if  we  except  a  vague  tradition  never 
yet  traced  to  its  source. 

As  a  specimen  of  this  reasoning,  we  may  refer  to  the 
argument  of  Jones,  contained  in  three  propositions: 

(1.)  Origin  of  the  Four  Gospels,  p.  78. 


68          SECOND    PERIOD.  A.D.  80    TO  A.  D.  120. 

1.  The  Greek  gospel  contains  all  that  Matthew  ever 
wrote;  else  it  would  not  be  a  complete  revelation  of  the 
divine  will,  so  far  as  Matthew  is  concerned. 

2.  It  differed  from  the  Gospel  of  the  Hebrews. 

3.  Therefore  the  latter  was  not  written  by  Matthew. 
The  corollary  would  be,  that  there  was  a  Gospel  of 

Matthew  in  Hebrew,  different  from  the  Gospel  of  the 
Hebrews. 

BY  WHOM  AND  WHEN  WRITTEN. — It  will  be  safe  to  ac- 
cept the  almost  unanimous  opinion  of  theological 
writers,  that  the  Hebrew  Gospel  used  by  the  Nazarenes 
and  Ebionites,  was  not  written  by  Matthew.  The  au- 
thor is  unknown. 

It  was  a  compilation,  made  for  the  use  of  the  Jewish 
Christians,  from  the  gospels  and  gospel  documents  then 
in  circulation;  the  manuscripts  principally  used  appear- 
ing to  be,  the  Oracles  or  Sayings  of  Christ,  and  the 
Gospel,  Preaching  and  Doctrine  of  Peter.  The  Oracles 
probably  constituted  the  principal  basis,  and  as  they 
had  been  attributed  to  Matthew,  that  circumstance  is 
sufficient  to  account  for  the  association  of  the  apostle's 
name  with  this  gospel. 

The  exact  time  when  it  was  written  can  only  be  a 
matter  of  conjecture.  It  could  not  have  been  later 
than  the  first  quarter  of  the  second  century. 

Jerome  supposed  it  to  have  been  written  before  the 
epistles  of  Ignatius.  But  this  was  because  he  thought 
Ignatius  had  referred  to  it  in  his  epistle  to  the  Smyr- 
nseans;  a  document  of  which  Ignatius  was  not  the 
author. 

DOCTRINES. — There  is  no  sufficient  evidence  that  this 
gospel  contained  the  doctrine  of  the  immaculate  con- 
ception. On  the  contrary,  it  is  well  understood  that 
the  earlier  Jewish  Christians  did  not  believe  in  it. 


LOST  GOSPELS.  GOSPEL  OF  THE  HEBREWS.         69 

The  miracles  of  Christ  now  first  begin  to  be  heard  of, 
and  as  might  be  expected,  the  first  mentioned  are  those 
relating  to  the  healing  of  the  sick  and  deformed.  The 
more  wonderful  and  startling,  such  as  turning  water 
into  wine,  and  raising  to  life  a  human  body  in  a  state 
of  decomposition,  are  not  met  with  until  some  time 
afterward. 

The  doctrine  of  the  resurrection  of  Christ  in  a  material 
body,  now  for  the  first  time  appeared,  and  was  stoutly 
maintained  by  the  fathers  afterward. 


70         SECOND   PERIOD.  A.  D.  80  TO  A.  D.  120. 


CHAPTER      V. 

LOST  GOSPELS   OP  THE    SECOND  CENTURY.-Continued. 
GOSPEL    ACCORDING  TO  THE   EGYPTIANS. 

This  is  universally  conceded  to  have  been  a  very  an- 
cient gospel.  The  learned  Dr.  Lardner  thinks  it  was 
not  written  until  the  second  century. ' 

Clement  of  Alexandria  [A  D.  200J,  mentions  it  in 
various  places,  and  gives  several  fragments  from  it: 

1.  From  Stromata,  bk.  3,  ch.  6. 

"When  Salome  asked  our  Lord,  'How  long  death  should  prevail,'  (not  as 
though  life  were  an  evil,  or  the  creation  an  evil),  he  answered,  'As  long  as  ye 
women  do  bring  forth  children.' " 

From  what  follows,  it  will  be  seen  that  this  passage 
was  in  the  Gospel  of  the  Egyptians.  The  fact  that  the 
gospel  is  not  cited  by  name  in  this  place,  becomes,  after 
we  know  the  quotation  was  taken  from  that  book, 
a  very  strong  endorsement  of  it;  since  it  is  asserted 
that  Jesus  said  what  he  was  reported  to  have  said,  in 
the  Gospel  of  the  Egyptians. 

2.  From  the  same,  ch.  9. 

"But  they  who  oppose  the  established  order  of  God,  by  their  spurious  pre- 
tences to  celibacy,  cite  those  things  which  our  Savior  spake  to  Salome,  which  I 

(1.)  Works,  vol.  3,  p.  204. 


LOST  GOSPELS.  GOSPEL  OF  THE  EGYPTIANS.         71 

just  before  mentioned.  They  are,  I  think,  in  the  Gospel  according  to  the  Egyp- 
tians; for  they  say  that  our  Savior  himself  said,  'I  am  come  to  destroy  the 
works  of  the  woman;  that  is,  the  works  of  female  concupiscence,  generation 
and  corruption.' 

"Afterward,  Salome  asked  him  how  long  it  should  be  that  death  should  pre- 
vail against  men?  And  he  answered,  'While  ye  women  bring  forth  children.' 

"Hereupon  she  said,  "Then  I  have  done  well  in  bearing  no  children,  seeing 
there  is  no  necessity  of  generation.'  To  which  our  Lord  replied,  'Feed  upon 
every  herb,  but  that  which  is  bitter,  eat  not.'  " 

3.  From  the  same,  ch.  13. 

"Wherefore  Cassianus  saith,  that  when  Salome  asked,  when  the  things 
should  be  known  concerning  which  she  enquired,  our  Lord  answered,  "When 
you  shall  despise  the  covering  of  your  nakedness,  and  when  two  shall  become 
one,  and  the  male  with  the  female,  neither  male  nor  female. '  First,  (I  observe) 
we  have  not  this  saying  in  the  four  gospels  given  to  us,  but  in  that  according 
to  the  Egyptians." 

This  passage,  quoted  from  the  Gospel  of  the  Egyptians, 
may  be  found  in  similar  language  in  the  second  Epistle 
to  the  Corinthians,  formerly  attributed  to  Clement  of 
Eome,  but  which  is  now  thought  to  have  been  written, 
not  earlier  than  A.  D.  150. 

The  next  author  who  refers  to  this  gospel,  is  Origen; 
[A.  D.  230.]  In  his  Homily  on  the  Gospel  of  Luke,  ch. 
1.  v.  1,  he  says: 

"The  church  has  four  gospels,  the  heretics  many;  among  which  is  that  ac- 
cording to  the  Egyptians,  that  according  to  the  Twelve  Apostles,"  &c.  (This 
according  to  the  Latin  translator  of  Origen.) 

The  next  is  Jerome;  Prsef.  in  Com.  in  Matt.: 

"The  evangelist  Luke  declares  that  there  were  many  who  wrote  gospels, 
when  he  says,  "Forasmuch  as  many,"  &c.  &c.  (ch,  1,  v.  1,)  which  being  pub- 
lished by  various  authors,  gave  birth  to  several  heresies;  such  as  that  according 
to  the  Egyptians,  and  Thomas,  and  Matthias,  and  Bartholomew,  that  of  the 
Twelve  Apostles,  and  Basilides,  and  Apelles,  and  others,  which  it  would  be 
tedious  to  enumerate;  in  relation  to  these  it  will  be  enough  at  present  to  say, 
that  there  have  been  certain  men,  who  endeavored,  without  the  spirit  and  grace 
of  God,  rather  to  set  forth  some  sort  of  account,  than  to  publish  a  true  history." 

It  will  be  seen  that  Jerome  admits  that  not  only  the 
Gospel  of  Basilides,  composed  about  A.  D.  125,  and  other 


72  SECOND  PERIOD.  AD.  80  TO  A.  D.  120 

gospels,  admitted  to  have  been  first  published  in  the  sec- 
ond century,  were  written  before  that  of  Luke,  but  even 
the  Gospel  of  Apelles  also,  which  was  written  not  earlier 
than  A.  D.  160. 

That  the  Gospel  of  the  Egyptians  was  one  of  those 
referred  to  in  Luke's  preface,  was  the  opinion  of  Origen, 
Theophylact  and  others  of  the"  ancients,  and  among  the 
moderns  the  same  view  has  been  expressed  by  Grotius, 
Dr.  Grabe,  Erasmus,  and  many  others. 

Epiphanius  speaks  of  this  gospel, '  and  thus  refers  to 
one  of  its  doctrines: 

"They  (the  Sabellians),  make  use  of  all  the  Scriptures,  both  of  the  Old  and 
New  Testament,  but  principally  of  some  certain  passages,  which  they  pick  out 
according  to  their  own  corrupt  and  preposterous  sentiments.  But  the  whole  of 
their  errors,  and  the  main  strength  of  their  heterodoxy  they  have  from  some 
apocryphal  books,  but  principally  from  that  which  is  called  the  "Gospel  of  the 
Egyptians;11  which  is  a  name  some  have  given  it:  for  in  that,  many  things  are 
proposed  in  a  hidden,  mysterious  manner,  as  by  our  Savior,  as  though  he  had 
said  to  his  disciples,  that  the  Father  was  the  same  person,  the  Son  the  same 
person,  and  the  Holy  Ghost  the  same  person." 

The  learned  Dr.  Grabe, 2  has  a  long  dissertation  con- 
cerning this  gospel,  the  substance  of  which  is,  that  it 
was  composed  by  some  Christians  in  Egypt;  that  it  was 
published  before  either  of  the  canonical  gospels,  and 
that  Clement  of  Alexandria  did  not  reject  it,  but  en- 
deavored rather  to  explain  it;  which  he  would  not  have 
done,  had  he  considered  it  the  work  of  a  heretic. 

Dr.  Mill 3  thinks  this  and  the  Gospel  of  the  Hebrews 
were  composed  before  either  of  our  canonical  gospels, 
and  that  the  authors  of  it  were  probably  Essenes,  who 
received  the  Christian  doctrine  from  the  preaching  of 
Mark  at  Alexandria. 

Mr.  Whiston   says: 

"The  Therapeutae  mentioned  by  Philo  seem  to  have  been  those  first  Christian 

(1.)  Hseres.  62.  2. 

(2.)  Spiceleg.  Patr.  torn.  1,  p.  31  to  34. 

(3.)  Prolegom.  in  N.  T.  sec.  35  to  38,  and  sec.  50. 


LOST  GOSPELS.  GOSPEL  OF  THE  EGYPTIANS.          73 

ascetics,  who  were  converted  from  the  Jews,  chiefly  in  Egypt,  soon  after  our 
Savior 'K  passion,  before  the  coming  of  Mark  thither,  and  to  have  both  imper- 
fectly understood  and  practiced  the  Christian  religion.  Eusebius,  Epiphanius 
and  Jerome  plainly  take  them  for  Christians,  and  their  sacred,  ancient,  mystic- 
al books  are  by  Eusebius  supposed  to  be  the  gospels  and  epistles  of  the  New 
Testament.  The  modern  critics  are  entirely  puzzled  about  these  Therapeutce, 
and  yet  are  not  willing  commonly  to  believe  them  Christians.  And  indeed 
Eusebius'  opinion,  that  their  ancient  allegorical  books  were  our  gospels  and 
epistles,  is  liable  to  great  exceptions,  since  they  are  not  allegorical  in  their  na- 
ture, nor  were  they  published  any  considerable  time  before  Philo's  own  writings; 
so  that  upon  the  whole,  I  believe,  it  is  more  reasonable  to  say,  these  Therapeu- 
tse  were  those  first  Christian  ascetics,  who  had  gotten  very  imperfect  accounts 
of  Christianity,  and  were  guided  by  the  Gospel  according  to  the  Egyptians, 
which  we  know  by  the  fragments  remaining,  was  a  gospel  sufficiently  mystical 
and  allegorical,  according  to  the  genius  of  that  nation.1' — Essay  on  Const.  1.  37. 

The  statement  of  Eusebius, '  that  the  Therapeutse  of 
Egypt  became  Christians,  (though  not  in  the  first  cen- 
tury), may  be  accepted.  It  is  supported  by  Epiphanius 
and  Jerome,  and  by  the  historical  fact,  that  the  Chris- 
tian monkish  system  had  its  origin  in  Egypt. 

How  far  the  Therapeutae  of  Egypt  and  the  Essenes 
of  Palestine  may  be  identified,  as  one  and  the  same 
class  or  sect,  is  a  question  which  has  been  much  dis- 
cussed. Their  beliefs  and  practices  were  similar;  they 
both  had,  anterior  to  the  Christian  system,  many  of 
its  peculiar  doctrines,  and  the  members  became  easy 
•converts  to  the  new  religion,  and  were  among  the  first 
Christian  disciples. 

A  full  account  of  the  Essenes  will  be  found  in  the 
writings  of  Josephus. 

Jerome  says,  in  his  life  of  Mark, 

"He  went  with  his  gospel  into  Egypt,  and  there  constituted  a  church;  that 
he  was  so'  remarkable  in  the  abstemiousness  of  his  life,  that  he  obliged  all  hii 
converts  to  follow  his  example;  insomuch  that  Philo,  the  most  eloquent  of  all 
the  Jewish  writers,  when  he  saw  the  first  church  at  Alexandria  still  observing 
the  Jewish  customs,  thought  it  would  be  to  the  honor  of  his  nation  to  write  a 
book  concerning  their  way  of  life;  and  as  Luke  says  the  Christians  at  Jeruaa- 

(1.)  Ecc.  Hist.  2.  16.  17. 


74          SECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

lem  had  all  tilings  common,  so  he  relates  that  it  was  at  Alexandria,  under 
Mark's  instructions." — Catal.  Vir.  lUust.  in  Marco. 

And  again,  in  his  life  of  Philo,  he  says,  he  places 
Philo  among  the  church  writers,  because, 

"By  writing  a  book  concerning  the  first  church  of  Mark  at  Alexandria,  he  has 
said  much  in  commendation  of  the  Christians.  He  not  only  mentions  such  as 
were  there,  but  in  many  other  provinces;  and  calls  their  places  of  abode  monas- 
teries; from  whence  it  appears,  that  the  first  Christians,  who  believed  there  on 
Christ,  were  such  as  the  monks  now  pretend  and  desire  to  be;  to  wit,  to  have 
all  things  common,  "&c. — Catal.  Vir.  Illust.  in  Philone. 

This  is  a  good  illustration  of  the  careless  writing  of 
the  fathers,  and  of  their  readiness  to  supply,  from  their 
own  imaginations,  what  is  wanting  in  historical  data. 
Philo,  though  he  writes  of  the  Therapeutae,  and  of  their 
mode  of  life,  says  nothing  of  any  church  of  Mark 
at  Alexandria,  or  of  any  other  church,  nor  does  he  once 
mention  the  Christians  in  that  connection,  if  indeed  in 
any  other. 

There  is,  in  fact,  no  historical  evidence,  at  all  relia- 
ble, that  any  Christian  church  was  founded  in  Egypt  in 
the  first  century.  The  first  reliable  information  upon 
the  subject,  is  in  the  letter  of  Hadrian  to  Servianus, 
husband  of  Paulina,  the  Emperor's  sister.  Servianus 
was  consul,  A.  D.  134.  The  letter  is  preserved  by  Vo- 
piscus,  who  wrote  about  the  year  300,  and  who  took  it 
from  the  books  of  Phlegon,  the  historian,  who  was  a 
freedman  of  Hadrian.  From  this  epistle  it  appears, 
that  the  religion  of  the  Christians  was  so  crude  that 
Christ  and  Serapis  were  worshipped  indiscriminately; 
from  which  we  may  reasonably  infer  that  the  Christian 
religion  had  not  long  been  established  in  that  country. 

The  testimony  of  Epiphanius  is  as  follows: 

"They  who  believed  on  Christ  were  called  Jessaei,  (or  Essenes),  before  they 
were  called  Christians,  either  because  Jesse  was  the  father  of  David,  or  from 
Jesus,  the  name  of  our  Lord,  because  they  were  his  disciples,  and  derived  their 
constitution  from  him,  or  from  the  signification  of  the  name  Jesus,  which  in 


LOST  GOSPELS.          GOSPEL  OF  THE  EGYPTIANS.         75- 

Hebrew  signifies  the  same  as  Therapeutes,  (the  name  by  which  Philo  calls 
them),  i.  e.  a  Savior  or  physician." — Hares.  29.  4. 

Who  this  Mark  or  Marcus  was,  who  established  the 
first  Christian  Church  at  Alexandria,  is  uncertain;  pos- 
sibly it  was  the  same  who  wrote  the  Gospel  of  Mark, 
in  the  second  century. 

That  it  was  not  Mark,  the  associate  of  Peter,  who 
wrote  the  Preaching,  and  perhaps  the  Gospel,  of  Peter, 
is  manifest  from  the  fact,  that  in  this  first  church  in 
Egypt,  the  ascetic  system  among  the  Christians,  had  its 
origin;  and  that  system,  as  we  learn  from  other  sourc- 
es, originated  not  earlier  than  the  second  half  of  the 
second  century. ' 

Jerome,  also,  witnesses  that  it  was  not  earlier  than 
that,  in  the  following  passage: 

"It  has  often  been  a  question,  from  whom  the  desert  way  of  life  of  the  monks, 
derives  its  original.  Some  derive  it  as  far  as  from  Elijah  and  John. 

"Others,  which  is  the  prevailing  opinion,  from  Antonius;  which  is  in  part 
tine;  for  he  was  not  so  much  the  first  in  this  way  of  life,  as  the  means  of  prop- 
agating it;  for  Amathas  and  Macarius,  two  disciples  of  Antonius,  affirm,  that 
one  Paul  of  Thebais,  (in  Egypt),  was  the  chief  author  of  this  matter;  which  I 
also  assent  to."— In  Vita  Paul,  Eremit.  par.3,tr.8.  De  Vit.  Con.  Ep.37. 

Antonius  and  Paul  of  Thebais  are  thought  to  have 
lived  in  the  third  century.  However  that  may  be,  it  is 
manifest,  from  all  the  evidence,  that  the  ascetic  sys- 
tem of  the  Christian  monks  cannot  be  traced  back 
further  than  the  latter  half  of  the  second  century. 

Baring-Gould  thinks  the  Gospel  of  the  Egyptians 
was  related  to  that  of  Mark,  and  that  it  was  composed 
at  the  beginning  of  the  second  century.  He  classes  it 
among  the  Petrine  Gospels. 2 

It  was  no  doubt,  older  than  Mark,  and  this,  as  has 
been  shown,  is  the  opinion  of  eminent  Christian  writers. 

(1.)  Consult  Serarius,  Sozornen  and  Spanheim. 
(2.)  Lost  and  Hostile  Gospels,  pp.  117,  123. 


76         SECOND    PERIOD.  A.  D.  SO    TO  A.  D.  120. 

Davidson  says, '  it  was  classed  by  Origen  with  the 
Gospel  of  the  Hebrews,  as  inauthentic. 

Norton 2  thinks  it  was  not  a  historical,  but  a  doctrin- 
al book. 

This  gospel  was  not  condemned  in  the  famous  decree 
of  Pope  Gelasius. 

As  has  been  already  seen,  the  decree  did  not  include 
either  of  the  first  century  gospels;  the  Gospel  of  Paul, 
the  Gospel  of  Peter,  the  Oracles  of  Matthew;  neither 
did  it  touch  the  Gospel  of  the  Hebrews. 

Jones  objects  to  the  Gospel  according  to  the  Egyp- 
tians, that  it  contradicts  the  canonical  gospels,  in  re- 
presenting Salome  to  be  a  single  woman.  But  it  will  be 
found,  upon  examination,  that  the  objection  is  hastily 
made.  Matt.  27.  56,  and  Mark  15.  40,  are  cited  to  show 
that  Salome  was  the  mother  of  Zebedee's  children;  as- 
suming that  the  third  woman  spoken  of  in  each  place, 
as  present,  at  the  crucifixion,  was  the  same.  But  this 
may  or  may  not  have  been  the  case.  It  is  stated,  both 
in  Mark  and  Matthew,  that  many  women  were  there. 
Because  each  historian  mentions  two  of  the  number  a- 
like,  it  by  no  means  follows,  that  the  third  was  also  the 
same. 

If  Salome  had  been  the  mother  of  the  two  apostles, 
James  and  John,  she  would  doubtless  have  been  so 
designated,  wherever  spoken  of. 

Before  leaving  the  Gospel  of  the  Egyptians,  it  will 
be  necessary  to  notice  a  mis-translation  of  Jones,  made 
for  the  purpose  of  bringing  this  gospel  into  disrepute. 

He  makes  Clement  of  Alexandria  say,  Strom.  3,  ch.  9, 

"The  things  which  follow,  spoken  to  Salome,  they  cite,  who  had  rather  fol- 
low any  thing,  than  the  true  canon  of  the  gospel,"  &c. — Jonet,  vol.  1,  p.  208. 

(1.)  Canon,  p.  115. 
(2.)  Vol.  3,  p.  243. 


LOST  GOSPELS.  GOSPEL  OF  THE  EGYPTIANS.         77 

The  inference  would  be  that  Clement  considered  the 
Egyptian  Gospel  an  uncanonical  book. 
The  Greek  used  by  Clement  is, 


"Eiticpepovtiiv  61  TtdvTa  jLiahhov  7)  rca  ycard  rr)v  a^jjQeiav  svay- 
HO.VOYI,  (pajLtevrjS  ydp  avrrjS,"  &c. 


"They  cite,  who  rather  follow  any  thing,  than  what  is  according  to  the 
truth,  in  the  gospel  rule." 

The  Greek  word  -KO.VGOV  meant,  literally,  a  rule  of  measurement;  hence, 
secondarily,  a  moral  rule.  It  was  not  used,  as  applied  to  a  collection  of  New 
Testament  books,  until  the  fourth  century;  while  Clement  wrote  at  the  close 
of  the  second. 

WHEN  AND  BY  WHOM  WRITTEN.  The  original  of  this 
gospel  may  have  been  in  use  among  the  Therapeutae  of 
Egypt,  a  long  time  before  the  introduction  of  Christi- 
anity, the  passages  relating  to  Christ  being  afterward 
added.  Or  it  may  have  been  written  in  another  coun- 
try, and  brought  into  Egypt,  with  the  Christian  relig- 
ion. In  either  case  it  may  be  dated  as  early  as  A.  D. 
110  to  115. 

DOCTRINES.  We  find  no  evidence  that  this  gospel  con- 
tained the  doctrine  of  the  immaculate  conception  or  of 
the  material  resurrection,  or  made  any  allusion  to  the 
miracles  of  Christ. 

RECAPITULATION. 

The  Gospel  of  the  Egyptians  was  very  ancient;  writ- 
ten early  in  the  second  century;  is  mentioned  in  several 
places,  and  fragments  given  by  Clement  of  Alexandria, 
A.  D.  200,  who  emphatically  endorses  it,  although  Jones 
disingenuously  attempts  to  prove  otherwise.  The  gos- 
pel taught  abstemiousness  and  celibacy  and  gave  coun- 
tenance to  the  Sabellian  form  of  the  doctrine  of  the  uni- 
ty of  the  Godhead.  According  to  Jerome,  Origen  and 
Theophylact  of  the  ancients,  and.Grotius,  Erasmus,  Dr. 
Grabe,  Dr.  Mill,  and  others  of  the  moderns,  it  was  writ- 
ten before  the  Gospel  of  Luke,  and  in  the  opinion  of 


78         SECOND   PEBIOD.  A.  D.  80  TO  A.  D.  120. 

Drs.  Grabe  and  Mill,  and  other  eminent  theologians,  be- 
fore either  of  the  canonical  gospels.  Was  not  condemned 
in  the  decree  of  Gelasius.  The  objection  as  to  Salome 
shown  to  be  untenable.  The  gospel  probably  written 
more  than  fifty  years  before  the  introduction  of  Chris- 
tianity into  Egypt;  the  Christian  religion  having 
probably  been  introduced  at  the  same  time  with  Mark's 
gospel,  and  with  the  establishment  of  the  monkish 
system;  toward  the  close  of  the  second  century. 

The  story  of  Joseph  and  Mary  appears  not  to  have 
been  known  when  this  gospel  was  written.  Neither  is 
any  thing  said,  so  far  as  we  have  information  of  its 
contents,  of  the  miracles  of  Christ,  or  of  the  material 
resurrection. 


LOST  GOSPELS.  GOSPEL  OF  PERFECTION.         79 


CHAPTER      VI. 

LOST  GOSPELS   OF  THE    SECOND  CENTURY.-Concluded- 

OTHER    LOST    GOSPELS. 

GOSPEL  OF  PERFECTION— GOSPEL  OF  ANDREW— OF  BARTHOLOMEW— OF 
PHILIP — THE  SYRIAC  GOSPEL — GOSPEL  OF  EVE — THE  GOSPEL  OF  MAT- 
THIAS— OF  JUDAS — OTHER  GOSPELS  AND  UNCANONICAL  WRITINGS. 

THE  GOSPEL  OF  PERFECTION. — Epiphanius  alludes  to 
this  gospel  in  the  following  manner; 

"But  others  of  them  (the  Gnostics),  produce  a  certain  spurious  and  supposi- 
titious work,  to  which  work  they  have  given  the  name  of  the  Gospel  of  Per- 
fection; which  really  is  no  gospel,  but  the  perfection  of  sorrow;  for  all  the 
perfection  of  death  is  contained  in  that  product  of  the  devil." — Adv.  Ha- 
re*. 26.  2. 

Baring-Gould  classes  this  as  a  Pauline  gospel.  It  was 
regarded  as  sacred  by  the  Ophites.  Bauer  thinks  it  the 
same  as  the  Gospel  of  Eve.  But  they  are  distinguished 
by  Epiphanius.  Norton  says,  if  it  ever  existed,  it  was 
not  a  historical  work. ' 

The  doubt  expressed  by  Norton,  as  to  the  existence 
of  this  gospel,  might  well  be  indulged,  if  it  depended 
only  upon  the  assertions  of  Epiphanius.  But  it  is  ex- 
pressly mentioned  in  the  Gospel  of  the  Infancy,  one  of 
the  oldest  pre-canonical  gospels  which  have  been 
preserved. 

(1.)  Genuineness  of  the  gospels,  vol.  8,  p.  222. 


80  SECOND  PERIOD.  A.D.  80  TO  A.  D.  120. 

In  that  gospel,  after  a  lengthy  account  of  the  miracles 
performed  by  Christ  while  a  child  in  Egypt,  it  is  added: 

"And  the  Lord  Jesus  did  many  miracles  in  Egypt,  which  are  neither  to  be 
found  in  the  Gospel  of 'the  Infancy,  nor  in  the  Gospel  of  Perfection." — [In- 
fancy, ch.  25.] 

Camerarius  supposed  that  Basilides  and  other  Gnos- 
tics used  this  gospel,  and  that  it  was  the  same  with  the 
Gospel  of  Philip. l  But  Epiphanius  distinguishes  between 
them.  (See  Gospel  of  Philip.) 

GOSPEL  OF  ANDREW. — There  are  no  fragments  extant, 
of  the  Gospel  of  Andrew,  and  but  little  is  known  of  it 
beyond  the  fact,  that  it  was  condemned  as  apocryphal 
in  the  decree  of  Pope  Gelasius;  A.  D.  494.  In  some 
copies  of  the  decree,  however,  it  was  not  mentioned. 

The  Gospel  of  Andrew  is  considered  by  Jones  and 
others,  to  have  been  one  of  the  "many"  referred  to  in 
the  preface  to  Luke.  It  is  thought  to  have  been  alluded 
to  by  Augustine,  (A.  D.  420),  in  his  Prol.  in  Matthaeum. 

GOSPEL  OF  BARTHOLOMEW. — Strauss  refers  to  the  Gos- 
pel of  Bartholomew  as  one  of  those  "always  current/' 
quoted  by  heretics  and  sometimes  by  orthodox. 2 

No  fragments  are  extant.  It  was  pronounced  apoc- 
ryphal by  the  decree  of  Gelasius.  Was  counted  by 
Jerome,  Venerable  Bede  and  others,  among  those  re- 
ferred to  in  Luke; 

Some  have  thought  it  the  same  as  the  Hebrew  Gospel 
of  the  Nazarenes;  but  Jerome,  who  saw  and  read  the 
Gospel  of  the  Nazarenes,  spoke  of  the  Gospel  of  Bar- 
tholomew as  distinct  from  it. 

It  was  reported  that  Pantsenus,  when  sent  to  India 
to  preach  the  gospel,  found  that  Bartholomew  had 
preached  there  before  'him,  and  had  left  the  Gospel  of 

(1.)  Fabricius,  Codex.  Apoc.  vol.  1,  p.  373.  Note. 
(2.)  New  Life  of  Jesus,  vol.  1,  p.  56. 


LOST  GOSPELS.  GOSPEL  OF  PHILIP.         81 

Matthew  in  Hebrew;  and  Jerome  says  he  brought  it 
back  with  him  to  Alexandria.  This  has  been  thought 
to  be  the  same  as  the  Gospel  of  Bartholomew.  The  sub- 
ject is  involved  in  much  confusion  and  uncertainty. 

Nicephorus  says,  Bartholomew,  while  in  India,  dic- 
tated the  Gospel  of  Matthew  to  them  out  of  his  mem- 
ory, and  did  not  take  it  along  with  him. ' 

Monsieur  Daille  supposed  the  Gospel  of  Bartholomew 
was  forged,  a  short  time  before  Gelasius. a 

GOSPEL  OF  PHILIP. — The  following  notice  of  this  gos- 
pel, and  fragment  of  its  contents,  is  taken  from  Epi- 
phanius  on  Heresies,  ch.  26,  sec.  13. 

"They  (the  Gnostics)  laugh  at  the  conduct  of  the  monks,  and  those  who  pro- 
fess chastity  and  virginity,  as  submitting  to  unnecessary  hardships.  They 
produce  a  forged  gospel,  under  the  name  of  the  holy  Apostle  Philip;  in  which 
it  is  written : 

**  'The  Lord  hath  revealed  to  me  what  the  soul  must  say  when  it  ascends  into 
heaven,  and  what  answer  it  must  make  to  each  of  the  celestial  powers :  'I  knew 
myself  and  gathered ;  recollected  myself  on  all  sides,  and  did  not  raise  children 
for  the  devil,  (Archon,  prince  of  this  world),  but  extirpated  all  his  principles, 
and  I  have  gathered  myself  together,  the  scattered  members;  and  I  know  who 
thou  art,  for  I  am  one  of  the  celestial  number.  And  thus,'  says  that  book, 
'she  is  set  at  liberty. '  But  it  adds,  that  if  the  soul  be  found  to  have  propagated 
children,  it  is  obliged  to  stay  below,  till  she  shall  be  able  to  receive  and  bring 
those  children  to  herself." 

It  is  not  safe  to  place  reliance  upon  these  accounts. 

Norton  says,  "Epiphanius  is  a  writer  as  deficient  in 
plausibility,  as  in  decency  and  veracity."3  He  was 
fond  of  indulging  in  obscenity,  when  treating  of  the 
doctrines  and  practices  of  heretics. 4 

Du  Pin  supposes  the  Gospel  of  Philip  was  made  use 
of  by  Basilides  and  Apelles,  and  by  the  Ebionites.6 

(1.)  Ecc.  Hist.  1.4,  c.3,2. 

(2.)  De  Pseud.  Dion.  Areop.  c.  27. 

(3.)  Genuineness  of  the  Gospels,  by  Andrews  Norton,  1837,  vol.  2,  p.  211, 

(4.)  See  his  work,  adv.  Hser.  26.  5. 

(5.)  Hist  of  the  Can.  vol.2. 


82         SECOND    PERIOD.  A.D.  80    TO  A.  D.  120.  , 

If  Epiphanius  is  to  be  at  all  relied  upon,  there  could 
have  been  but  little  affinity  between  the  Gospel  of  Phil- 
ip and  that  of  the  Hebrews,  or  Nazarenes. 

The  Gospel  according  to  Philip  is  mentioned  by  Ti- 
motheus, l  as  one  of  the  new  books  which  the  impious 
Manichaeus,  inspired  by  the  devil,  had  made.  It  is  one 
of  the  Pauline  gospels  of  Baring-Gould.  Philip,  like 
Paul,  is  said  to  have  been  an  apostle  of  the  Gentiles. 

"This  Gospel,"  says  Baring-Gould,  "belongs  to  the  same  category  as  those 
of  Perfection,  and  of  Eve,  and  belonged,  if  not  to  the  Ophites,  to  an  analo- 
gous sect,  perhaps  that  of  the  Prodicians." — Lost  and  Hostile  Gospels,  p.  293. 

THE  SYRIAC  GOSPEL. — This  was  probably  nothing  but 
the  Gospel  of  the  Hebrews  in  the  Syriac  language.  It 
is  said  to  have  been  used  by  Hegesippus,  the  first  church 
historian,  A.  D.  185. 

GOSPEL  OF  EVE, — Is  another  of  the  gospels  of  Epipha- 
nius. The  following  extract  is  from  his  famous  work 
against  heresies. 

"Some  of  these,  (the  Gnostics),  do  produce  a  certain  spurious  and  forged 
writing,  which  they  call  the  Gospel  of  Perfection; — others  have  the  impudence 
to  produce  one  called  the  Gospel  of  Eve; — for  under  her  name,  as  reported  to 
have  received  great  discoveries,  revealed  to  her  in  her  discourse  with  the  ser- 
pent, they  propagate  their  principles. 

"But  as  the  discourses  of  a  person  in  drink,  pretending  to  give  advice,  are 
according  to  his  giddy  fancy,  not  equal,  but  some  of  them  merry,  others  mel- 
ancholy, so  are  the  wicked  principles  of  these  impostors.  For  they  are  led 
away  with  certain  ridiculous  testimonies  and  visions,  which  are  in  that  gospel 
which  they  make  use  of.  They  produce  such  as  the  following: 

"  'I  stood  upon  a  very  high  mountain,  and  saw  one  man  very  tall,  and  an- 
other short.  And  I  heard  a  voice,  as  it  were,  of  thunder;  upon  which  I  went 
nearer  to  hear;  and  he  spake  to  me  saying,  I  am  thou,  and  thou  art  I;  and 
again,  I  am  thou  and  thou  art  1;  and  where  thou  art,  there  am  I;  and  I  am 
in  all  places,  and  in  everything;  and  wheresoever  thou  wilt,  thou  shaltfind  me, 
and  in  finding  me,  thou  findest  thyself. '  Behold  the  doctrine  of  devils. '  '—46. 47. 

Other  pretended  quotations  are  made  from  this  gos- 
pel, which  can  scarcely  be  given  in  English. 2 

(1.)  InEpist.  &c.p.  117. 

(2.)  See  the  Greek  text  of  Epiphanius,  adv.  Haer.  ch.  26,  sec.  2,  3,  and  5. 


LOST  GOSPELS.  GOSPEL  OF  JUDAS.          83 

Baring-Gould  dignifies  this  doubtful  production,  with 
a  place  among  his  Pauline  gospels. '  He  thinks  it  was 
used  by  Marcus  the  Valentinian,  and  says  it  contained 
the  Alpha  Beta  story  of  the  childhood  of  Christ,  to  be 
found  in  some  of  the  extant  gospels. 

GOSPEL  OF  MATTHIAS. — There  are  no  fragments  of  the 
Gospel  of  Matthias  extant.  It  was  well  known  by  the 
ancients,  having  been  referred  to  by  Origen,  Eusebius, 
Ambrose  and  Jerome,  and  in  some  copies  of  the  decree 
of  Gelasius. 

Origen  calls  it  a  gospel  of  the  heretics. ' 
Jerome  and  Erasmus  include  it  among  those  which 
they  think  were  written  before  Luke.  So  also  Origen. 
Venerable  Bede  was  of  the  same  opinion.  Dr.  Grabe 
and  Dr.  Mill  think  it  the  same  as  the  Traditions  of 
Matthias. 

GOSPEL  OP  JUDAS  ISCARIOT. — Judas  also,  had  his  gospel. 
It  is  mentioned  by  Ireneeus  as  follows: 

"But  there  are  other  heretics  who  say  Cain  [was  delivered]  by  a  heavenly 
power,  and  who  acknowledge  Esau,  Corah  and  the  Sodomites,  as  their  pattern; 
who,  though  they  were  fought  against  by  the  Creator,  yet  received  no  damage 
thereby;  for  Wisdom  took  from  them  whatever  belonged  to  it.  These  things, 
they  say,  Judas,  who  betrayed  Christ,  carefully  obtained  the  knowledge  of; 
and  as  he  was  the  only  one  of  the  apostles  who  knew  the  truth,  he  accom- 
plished the  mystery  of  betraying  Christ.  By  him  (Judas)  they  say,  all  things 
in  heaven  and  earth  were  dissolved;  and  according  to  their  views,  they  pro- 
duce a  certain  forgery,  which  they  call  The  Gospel  of  Judas." — Adv.  Hwr.  1. 
31.1. 

Epiphanius  says, 

"They  will  have  him  to  be  their  relation,  and  esteem  him  to  have  obtained 
extraordinary  knowledge;  inasmuch  as  they  produce  a  certain  book  under  his 
name,  which  they  call  the  Gospel  of  Judas." — Adv.  Hcer.  38.  1. 

Mr.  Toland  having  spoken  of  the  gospel  with  some 
respect,  Jones  becomes  indignant,  and  calls  those  who 

(1.)  Lost  and  Hostile  Gospels,  p.  287. 
(2.)  Homil.  in  Luc.  1.  in  init. 


84          SECOND    PERIOD.  A.D.8Q    TOA.D.m. 

use  it,  "a  set  of  impious,  beastly,  profane  wretches." 
He  must  have  accepted  the  statements  of  Epiphanius 
concerning  them,  which,  by  more  moderate  writers,  are 
rejected  as  malicious  slanders.  Dr.  Lardner  refers  to 
some  of  his  stories  concerning  the  heretics,  as  "fictions 
of  Epiphanius."  * 

Theodoret  speaks  of  this  gospel.2  Baring-Gould 
makes  it  a  Pauline  gospel. 3  He  thinks  it  was  compos- 
ed by  the  Cainites. 

Not  a  fragment  has  been  preserved,  outside  of  the 
writings  of  Irenaeus  and  Epiphanius. 

OTHER    LOST    GOSPELS. 

The  following,  mentioned  by  various  writers,  are  not 
included  in  the  foregoing  list,  for  reasons  which  will  be 
given. 

GOSPEL  OF  APELLES. — This  and  some  others  will  be 
treated  of  in  connection  with  the  persons  to  whom 
they  are  attributed.  [See  Apelles.] 

THE  GOSPEL  OF  BARNABAS,  does  not  appear  to  belong 
to  the  second  century. 

It  is  first  expressly  mentioned,  in  the  decree  of  Gela- 
sius,  A.  D.  494.  It  has  been  supposed,  however,  by  some, 
that  Clement  of  Alexandria  alluded  to  it,  when,  com- 
menting on  Psalms,  118.  19,  20,  he  says: 

"Barnabas,  expounding  this  saying  of  the  prophet,  thus  reasons: 
"  'Although  there  are  many  gates  opened,  righteousness  is  the  gate,  which 
is  in  Christ,  at  which  all  they  that  enter  shall  be  blessed.'  "—Stromata,    6.  8. 

But  as  this  passage  is  not  in  the  Epistle  of  Barnabas, 
but  is  in  the  first  Epistle  of  Clement  of  Rome  to  the 
Corinthians,  it  has  been  thought  by  Dr.  Grabe  and  oth- 
ers, that  Clement  of  Alexandria  made  a  mistake  in  the 

(1.)  Vol.  4,  p.  397. 

(2.)  Lib.  1,  Ha*.  F.  c.  15. 

(3.)  Page  305. 


LOST  GOSPELS.  GOSPEL  OF  BARNABAS.         85 

citation.    Either  that,  or  both  Clements  took  the  passage 
from  the  Gospel  of  Barnabas. 

Dr.  Grabe  found  also  in  an  ancient  manuscript,  an  oth- 
er citation,  as  follows: 

"Barnabas  the  apostle  saith,  'He  who  prevails  in  unlawful  contests,  is  so 
much  the  more  unhappy,  because  he  goes  away,  having  more  sin.'  " 

Dr.  Grabe  was  inclined  to  think  this  came  from  the 
Gospel  of  Barnabas.  Others  were  of  the  opinion  that 
it  was  in  the  lost  portion  of  the  Epistle  of  Barnabas. 
Since  the  discovery  of  the  entire  manuscript  of  the 
Epistle  by  Tischendorff,  as  it  is  found  not  to  contain  this 
passage,  more  weight  is  now  to  be  given  to  the  conjec- 
ture of  Dr.  Grabe. 

Mr.  Toland,  in  the  "Nazarenes,"  says  that  he  saw  this 
passage  in  substance,  in  an  Italian  manuscript,  in  Hol- 
land, entitled  "The  True  Gospel  of  Jesus  called  Christ, 
a  new  Prophet  sent  by  God  to  the  world,  according  to 
the  relation  of  Barnabas  the  Apostle.7'  This  is  supposed 
to  have  been  a  Mohammedan  imposture,  as  Mohammed 
is,  in  several  places,  expressly  named  as  the  Paraclete, 
or  promised  Comforter. 

There  is  a  hypothetical  history  of  the  Gospel  of  Bar- 
nabas, which  may  be  worthy  of  attention. 

It  is  related  by  Theodorus  Lector,  Suidas,  Nicephorus 
and  others,  that,  in  the  reign  of  the  Emperor  Zeno,  the 
remains  of  Barnabas,  the  apostle  and  companion  of 
Paul,  were  found  in  Cyprus,  under  a  tree,  and  upon  the 
breast  the  Gospel  of  Matthew  in  Barnabas'  own  hand- 
writing. The  book  was  carried  to  the  emperor,  and 
was  very  highly  esteemed  by  him,  and  put  under  a 
crown  in  his  palace.  There  is  a  historical  incident  con- 
nected with  this  story,  which  gives  it  an  air  of  probability. 
It  is  stated  that  on  account  of  the  honor  which  attached 
to  Cyprus,  by  virtue  of  this  discovery,  the  inhabitants, 
by  means  of  it,  prevailed  in  their  contest  with  the 


86         SECOND   PERIOD.  A.  D.  80  TO  A.  D.  120. 

Bishop  of  Antioch,  so  that  their  metropolis  had  an  in- 
dependent bishop,  not  subject  to  the  jurisdiction  of 
Antioch. 

The  hypothesis  was,  that  this  book,  thus  found  on  the 
breast  of  Barnabas,  was  an  interpolated  and  corrupted 
Gospel  of  Matthew,  and  was  henceforth  called  the 
Gospel  of  Barnabas. 

According  to  this,  one  of  the  gospels  became  so  cor- 
rupted and  interpolated  by  being  copied  by  an"  apostle, 
that  it  became  necessary  for  the  head  of  the  church  to 
pronounce  it  apocryphal. 

GOSPEL  OR  HARMONY  OF  BASILIDES. — [See  Basilides.J 

THE  CLEMENTINE  GOSPEL  occupies  a  conspicuous  place 
in  the  work  of  Baring-Gould.  He  appears  to  be  the- 
only  writer  who  has  given  this  name  to  the  gospel  or 
gospels  used  in  the  Clementines.  It  is  commonly  sup- 
posed that  the  principal  gospel  made  use  of  in  these 
works,  was  that  of  the  Hebrews. 

GOSPEL  OF  CERINTHUS. — [See  Cerinthus.] 

ACCOUNTS  OR  GENEALOGIES  OF  THE  DESPOSYNI. — The 
Desposyni  is  the  term  made  use  of  by  Eusebius,  to  des- 
ignate those  relations  of  Christ,  who  were  supposed  to 
keep  family  records  and  genealogies.  Fabricius  has  the 
above  title  in  his  list  of  gospels. 

DESCENT  FROM  THE  CROSS,  BY  JOHN. — One  of  the  many 
apocryphal  writings  of  uncertain  origin,  sometimes 
classed  among  the  gospels. 

GOSPEL  OF  THE  ENCRATITES. — Fabricius  and  others 
have  inferred  that  Epiphanius  ascribed  a  gospel  to  the 
sect  of  the  Encratites.  It  is  more  probable,  however, 
that  he  referred  to  the  Gospel  of  Tatian. ' 

THE  ETERNAL  GOSPEL. — The  idea  of  an  Eternal  Gos- 
pel, was  taken  from  Revelation,  14.  6.  It  was  thought 

(1.)  See  Epiph.  Hseres.  bk.  30,  13.  also  bks.  46  and  47. 


LOST  GOSPELS.  BOOK  OF  THE  HELKESAITES.         87 

John  had  promised  an  eternal  gospel;  and  none  having 
appeared,  one  was  accordingly  brought  to  light,  as  late 
as  the  13th  contury;  attributed  by  some,  to  John  of 
Parma. 

GOSPEL  OF  THE  GNOSTICS,  is  a  term  sometimes  used. 
The  Gnostics  had  various  gospels.  Epiphanius  speaks 
of  their  writing  "The  Revelations  of  Adam,  and  other 
false  gospels." 

FALSE  GOSPELS  OF  HESYCHIUS. — This  phrase  is  found 
in  the  decree  of  Pope  Gelasius,  wherein  certain  gospels 
are  condemned  by  that  title.  What  they  were,  is  un- 
certain. Jerome  speaks  of  "those  books  which  go  un- 
der the  names  of  Lucian  and  Hesychius,  and  are  es- 
teemed through  the  perverse  humors  of  some." 

THE  BOOK  OF  THE  HELKESAITES,  is  spoken  of,  by  Ep- 
iphanius and  Eusebius.  The  Helkesaites  affirmed,  that 
the  book  had  fallen  down  from  heaven;  and  that  they 
who  believed  and  observed  it,  should  obtain  the  par- 
don of  their  sins. 

Epiphanius  says,  it  described  Christ  as  a  power, 
whose  height  was  twenty-four  schaenia,  or  Egyptian 
leagues,  or  about  sixty-six  miles;  his  breadth  twenty- 
four  miles,  and  his  thickness  in  proportion.  His  limbs 
and  feet  were  correspondingly  large.  Also,  that  ac- 
cording to  this  book,  the  Holy  Ghost  was  of  the  female 
sex,  and  like  Christ,  reaching  above  the  clouds,  and 
standing  between  two  mountains. 

GOSPEL  OF  JUSTIN. — Renan  employs  this  term  in  re- 
ferring to  the  gospel  principally  used  by  Justin  Martyr. 
This  is  supposed  to  have  been  the  Gospel  of  the  He- 
brews, or  the  Gospel  of  Peter,  which  may  have  been 
nearly  the  same. 

GOSPEL  OF  JAMES  THE  LESS. — This  is  spoken  of  by 

(1.)  Praefat.  in  Ev.  ad.  Damas. 


88  SECOND  PERIOD.  A.D.  80  TO  A.  D.  120. 

some  writers,  but  appears  to  be  none  other  than  the 
Protevangelion,  which  will  be  fully  considered  in  a 
subsequent  chapter. 

GOSPEL  OF  JUDE. — The  same  as  the  Gospel  of  Judas 
Iscariot. 

GOSPEL  OF  THE  LORD. — One  of  the  Lost  Gospels  of 
Rev.  S.  Baring-Gould.  He  says  the  Gospel  of  the  Lord 
was  used  by  Marcion,  and  apparently  before  him  by 
Cerdo.  It  may  however,  be  affirmed  with  much  confi- 
dence, that  Marcion's  Gospel  was  not  used  before  his 
time;  since  Marcion  is  universally  conceded  to  have 
been  the  author  or  compiler  of  it.  But  as  this  consisted 
of  a  collection  of  numerous  manuscripts,  it  is  possible 
that  Cerdo  may  have  used  a  collection,  consisting  of  a 
portion  of  the  same  manuscripts. 

GOSPEL  OF  Lucius. — Such  a  title  is  to  be  seen  in  the 
list  of  Fabricius,  but  it  appears  to  be  one  of  the  books 
designated  as  the 

FALSE  GOSPELS  OF  LUCIANUS. — These  were  pronounced 
apocryphal  in  the  decree  of  Gelasius;  but  as  in  the  case 
of  the  False  Gospels  of  Hesychius,  they  are  not  de- 
scribed with  sufficient  certainty,  to  enable  us  to  identi- 
fy them. 

GOSPEL  OF  LIFE. — This  is  mentioned  by  Fabricius,  ci- 
ting Photius,  Cod.  85;  also  Timotheus,  Presb.  C.,  Poli- 
tanus,  in  Epist.  &c.,  p.  117,  who  says:  "The  impious 
Manichseans,  following  him,  [Manes],  and  inspired  by 
the  devil,  make  new  books,  such  as,  (1.)  Evangelium 
Vivum,"  &c. 

THE  LEGAL  PRIESTHOOD  OF  CHRIST,  is  an  obscure 
book,  sometimes  spoken  of  as  a  gospel.  But  little  is 
known  of  its  contents. 

GOSPEL  OF  LONGINUS. — Nothing  definitely  known  con- 
cerning it.  Probably  not  of  the  second  century. 

GOSPEL  OF  MANES. — [See  Manes.] 


LOST  GOSPELS,     AND     UNCANON1CAL  WRITINGS.         89 

GOSPEL  OF  MARCION. — [See  Marcion.] 

MEMORABILIA  OF  JUSTIN. — No  gospel,  though  some- 
times alluded  to  as  such.  Same  as  the  "Memoirs,"  so 
often  referred  to  by  Justin. 

MIDWIFE  OF  OUR  SAVIOR. — Condemned  by  Gelasius, 
which  appears  to  be  all  that  is  known  of  it. 

MANICHEE  GOSPEL. — [See  Manes.  J 

GOSPEL  OF  MERINTHUS. — Merinthus  was  only  another 
name  for  Cerinthus. 

PASSING  OF  ST.  MARY,  by  St.  John.  In  the  list  of  Fa- 
bricius.  But  little  is  known  of  it. 

PERSIAN  HISTORY  OF  CHRIST. — Written  bv  Jerome 
Xaverius,  from  the  Persian,  A.  D.  1600. 

GOSPEL  OF  SCYTHIANUS. — Nothing  known  relating  to  it. 

GOSPEL  OF  SIMONIDES,  or  of  the  Simonians.— [See  Si- 
mon Magus.] 

SPEL  OF  THADD^JUS. — Rejected  by  Gelasius. 

GOSPEL  OF  TATIAN. — [See  TATIAN.] 

GOSPEL  OF  TRUTH. — [See  Valentinus.] 

OTHER  UNCANONICAL  WRITINGS  OF  THE  SECOND  CENTURY. 

Besides  the  foregoing  gospels,  there  appeared  in  the 
second  century,  a  large  number  of  other  writings, 
relating  to  Christ  and  his  apostles;  Acts,  Epistles,  Reve- 
lations, &c.  Fabricius  gives  a  list,  alphabetically 
arranged,  of  Apocryphal  Acts  of  the  Apostles,  36  in 
number;  among  which  are  the  Acts  of  Peter,  Acts  of 
Peter  and  Andrew,  Acts  of  John,  Acts  of  St.  Mary,  &c. 

Then  there  was  the  Apocalypse  of  Peter,  Apocalypse 
of  John,  (another),  Apocalypse  of  Paul,  Bartholomew  &c. 

These  were  subsequently  called  apocryphal;  a  term, 
meaning,  at  first,  only  hidden;  but  which,  afterward, 
when  the  books  had  been  for  some  time  laid  aside  and 
disused,  came  to  be  looked  upon  as  a  term  of  reproach. 


90         SECOND    PERIOD.  A.D.8Q    TO  A.  D.  120. 


CHAPTER     VII. 

THE    AGE    OF    MIRACLES. 


APOLLONIUS  OF  TYANA. 

Apollonius  Tyaneus,  one  of  the  most  remarkable 
characters  of  history,  was  born  two  years  before  the 
commencement  of  the  Christian  era.  He  lived  a  hun- 
dred years,  witnessed  the  reign  of  a  dozen  Roman 
emperors,  and  during  his  long  and  brilliant  career,  sus- 
tained the  role  of  a  philosopher,  teacher,  traveler, 
religious  reformer  and  worker  of  miracles. 

The  most  of  our  information  concerning  him,  is  de- 
rived from  his  biography,  written  in  Greek,  by  Flavius 
Philostratus,  in  the  year  210.  It  was  composed  at  the 
request  of  the  beautiful  and  gifted  Julia  Domna,  wife 
of  the  Emperor  Septimius  Severus. 

As  soon  as  Julia  was  made  empress,  she  gathered  a- 
round  her  the  finest  intellects  and  the  greatest  orators 
of  the  day.  Among  them  were  Dion  Cassius,  the  his- 
torian, the  eminent  lawyers,  Paulus,  Papinian  and 
Ulpian,  and  the  learned  sophist  and  scholar,  Philostra- 
tus. It  was  under  such  auspices,  that  the  life  of 
Apollonius  was  written.  The  work  has  attracted  much 


AGE  OF  MIRACLES.  APOLLONIU8.         91 

attention,  and  has  been  translated  into  various 
languages. 

In  England,  in  1680,  Charles  Blount,  the  deist,  com- 
menced a  translation,  and  had  proceeded  as  far  as  the 
first  two  books,  which  he  published  with  extensive 
notes,  when  he  seems  to  have  become  alarmed  at  the 
opposition  of  the  ecclesiastics  of  his  day,  and  did  not 
further  prosecute  the  work. 

In  his  preface,  Blount  refers,  in  his  quaint  manner,  to 
the  supposed  opposition  of  the  book  of  Philostratus,  to 
the  Christian  Scriptures.  "Philostratus  does  not,"  says 
he,  "any  where  so  much  as  mention  the  name  of  Christ; 
and  if  one  heathen  writer,  Hierocles,  did  make  an  ill 
use  of  this  history,  by  comparing  Apollonius  to  Christ, 
What  is  that  to  Philostratus?  Now  as  to  myself,"  he  con- 
tinues, "I  am  so  far  from  comparing  him  to  our  blessed 
Savior,  or  from  giving  credit  to  any  new  miracles,  that 
my  daily  request  of  God  is,  to  give  me  faith  enough  to 
believe  the  old." 

In  the  year  1809,  the  Eev.  Edward  Berwick,  Vicar 
of  Leixslip,  in  Ireland,  translated  the  whole  eight  books 
of  Philostratus;  the  celebrated  Dr.  Lardner  having  in 
the  mean  time  given  his  opinion,  that  the  work  was 
not  intended  to  antagonize  the  New  Testament. 

Let  us  now  open  this  celebrated  book  of  Philostratus, 
and  take  a  brief  survey  of  its  contents. 

He  commences  by  giving  an  account  of  the  materials 
from  which  the  work  was  composed;  stating  that  he  ob- 
tained them  from  the  different  cities  and  temples,  from 
tradition,  and  from  the  epistles  of  Apollonius^  "a<J- 
dressed  to  kings,  and  sophists,  and  phlosophers;  to 
Elians,  Delphians,  Indians  and  Egyptians."  Also  that 
he  had  made  use  of  the  book  of  Maximus  the  J^gaean, 
the  biography  written  by  Damis  the  Assyrian,  who  had 


92          SECOND    PERIOD.  A.D.SQ    TO  A.  D.  120. 

accompanied  Apollonius  in  his  travels,  and  a  work  writ- 
ten by  one  Meragenes. 

The  following  is  an  epitome  of  the  biography,  as  giv- 
en by  Philostratus: 

LIFE  OF  APOLLONIUS. 

Apollonius  was  born  at  Tyana,  a  town  founded  by  Greeks,  in  Cappadocia. 

Before  his  birth,  Proteus,  an  Egyptian  god,  appeared  to  his  mother.  She 
asked  the  god,  whom  she  should  bring  forth.  To  which  he  replied,  "Thou 
shalt  bring  forth  me."  Apollonius  was  born  in  a  meadow,  under  a  temple 
since  dedicated  to  him.  When  his  mother  was  near  the  time  of  her  delivery, 
she  was  warned  in  a  dream  to  go  and  gather  flowers  in  a  meadow.  When  she 
came  there,  while  her  maidens  were  dispersed  up  and  down,  employed  in  their 
several  amusements,  she  fell  asleep  on  the  grass.  While  thus  situated,  a  flock 
of  swans  that  was  feeding  in  the  meadow,  formed  a  chorus  around  her,  and 
clapping  their  wings  as  their  custom  is,  sung  in  unison,  while  the  ah*  was  fan- 
ned by  a  gentle  zephyr.  At  the  same  time,  her  son  was  born.  The  natives  of 
the  place  affirm  that  at  the  instant  of  his  birth,  a  thunderbolt,  which  seemed 
ready  to  fall  upon  the  ground,  rose  aloft,  and  suddenly  disappeared. 

All  the  people  of  the  country  said  he  was  the  son  of  Jupiter;  but  he  con- 
stantly called  himself  the  son  of  Apollonius. 

As  he  grew  up,  he  gave  signs  of  great  strength  of  memory,  and  persevering 
application. 

The  eyes  of  all  were  attracted  by  his  beauty. 

His  youth  was  spent,  partly  in  Tarsus,  and  partly  in  ^Egae,  where  he  enjoyed 
the  conversation  of  the  disciples  of  Plato,  Chrysippus  and  Aristotle.  He  was 
an  enthusiastic  admirer  and  devoted  follower  of  Pythagoras.  He  declined 
eating  any  thing  that  had  life,  living  exclusively  on  fruits,  and  other  produc- 
tions of  the  earth.  His  fame  was  spread  far  and  near.  While  in  his  youth, 
he  lost  his  parents,  and  buried  them  in  his  native  town,  Tyana.  He  resolved 
never  to  marry. 

As  a  true  disciple  of  Pythagoras,  he  maintains  silence  for  five  years.  Opposes 
hot  baths.  Wherever  he  goes,  he  reforms  religious  worship. 

His  probationary  term  of  silence  having  expired,  he  resolves  to  travel  to  India, 
and  visit  the  Brahmins  and  German es,  and  converse  with  the  magi  inhabiting 
Babylon  and  Susa;  saying  it  was  his  duty  to  go  where  wisdom  and  his  guardian 


AGE  OF  MIRACLES.  APOLLON1US.         93 

angel  led  him.  While  on  this  journey,  he  acquired  from  the  Arabians  a 
knowledge  of  the  language  of  animals;  an  art  for  which  others  of  ttie  ancients 
were  celebrated;  Melampus,  Teresius,  and  Thales  Milesius. 

Entering  the  territories  of  Babylon,  he  had  an  interview  with  the  satrap. 
He  continued  his  journey,  interpreting  to  Damis,  his  companion,  dreams  and 
visions,  by  the  way.  Then  we  have  an  account  of  Babylon;  with  its  royal 
mansions,  covered  with  brass,  and  the  apartments  and  porticos,  adorned  with 
silver,  with  tapestry  of  gold,  and  with  beaten  gold. 

Apollonius  enters  the  king's  palace,  conversing  with  Damis,  and  not  noticing 
at  all,  the  splendid  things  surrounding  him.  He  was  received  with  honor  by 
the  king,  Bardanes,  who  invited  him  to  join  in  the  sacrifice  he  was  then 
preparing,  of  a  white  horse  from  the  Nisaean  plains,  to  be  offered  to  the  sun, 
adorned,  as  if  in  a  solemn  procession.  Apollonius  declined;  but  sacrificed  to 
the  sun  with  frankincense,  and  then  retired;  lest  he  should  be  made  a  parta- 
ker in  the  shedding  of  blood. 

He  visits  India,  and  is  well  received  by  Phraotes,  the  king.  He  is  offered 
money  by  both  these  kings,  but  refuses  to  receive  it. 

We  must  not  omit  to  mention,  that  while  on  this  journey  to  India,  Dam  is 
the  companion  of  Apollonius,  saw,  on  Mt.  Caucasus,  the  very  chains  with 
which  Prometheus  had  been  bound. 

They  arrive  at  the  wonderful  hill  occupied  by  the  Brahmins.  The  sages 
communicate  freely  with  Apollonius,  who  participates  in  their  ablutions  and 
ceremonies.  Philostratus  relates,  that  when,  with  staves  uplifted,  the  Brah- 
mins struck  the  earth  all  together,  they  made  it  heave  and  swell  like  the  waves 
of  the  sea,  and  they  themselves  were  elevated  to  the  height  of  almost  two  cu- 
bits above  it.  There  they  would  dance  awhile  in  chorus,  and  then  descend 
together.  larchus,  the  chief  of  the  Brahmins,  declares  that  Apollonius  was, 
in  a  previous  life,  a  pilot  of  an  Egyptian  vessel.  Apollonius  admits  it  to  be  true, 
and  gives  some  account  of  his  life  as  a  pilot. 

Then  comes  a  feast,  given  by  the  king  and  Brahmins.  Four  Pythian  tripods, 
like  those  described  in  Homer,  came  forward  of  their  own  accord.  Then  ad- 
vanced cup-bearers  of  black  brass,  like  the  Ganymedes  and  Pelops  of  the 
Greeks.  The  earth  strewed  under  them  herbs,  softer  than  beds.  Bread  and 
fruits,  and  the  vegetables  of  the  season,  together  with  the  dainties  used  at 
second  courses,  came  of  themselves,  each  in  order,  better  dressed  than  they 
could  be  by  our  cooks.  The  cup-bearers  of  brass,  mixed  the  wine  and  the 


94  SECOND  PERIOD.  A.D.  80  TO  A.D.  120. 

water  for  the  company,  which  they  presented,  in  small  cups,  to  every  guest. 

larchus  cures  the  lame,  and  the  blind,  and  performs  many  other  miracles. 

Apollonius  returns  home  by  going  south  to  the  sea,  thence  by  vessel,  up  the 
.  Euphrates  to  Babylon,  thence  by  way  of  Antioch,  to  Cyprus  and  Paphos. 

He  goes  to  Ephesus.  People  flock  about  him.  Certain  prophecies  from  the 
oracles  at  Colyphon,  Didyme  and  Pergamos,  in  his  favor,  spread  abroad. 
Embassadors  come  to  him  from  several  cities.  He  predicts  the  plague,  and 
tells  what  is  going  on  at  a  distance. 

The  plague  raging  at  Ephesus,  ambassadors  were  sent  to  him  at  Smyrna, 
entreating  him  to  come  to  their  assistance.  Apollonius  said,  "I  think  the 
journey  is  not  to  be  delayed.'  No  sooner  had  he  uttered  these  words,  than  he 
was  at  Ephesus.  There  he  put  an  end  to  the  plague,  by  having  the  people 
stone  a  demon,  which  took  various  forms. 

He  travels  through  Greece.  At  Athens,  casts  out  an  evil  spirit  from  a  youth. 
As  soon  as  Apollonius  fixed  his  eyes  upon  him,  the  demon  broke  out  into  the 
most  angry  and  horrid  expressions,  and  then  swore  he  would  depart  out  of  the 
youth.  Apollonius  rebuked  him,  commanded  him  to  come  out,  and  told  him 
to  give  a  visible  sign.  Immediately  the  demon  cried  out,  "I  will  make  that 
statue  tremble;"  to  which  he  pointed,  standing  in  a  royal  portico.  Whereupon 
the  statue  first  began  to  shake,  then  totter,  and  finally  tumbled  down. 

Apollonius  visits  the  temples  of  Greece,  and  reforms  their  religious  rites  and 
ceremonies. 

At  Corinth,  Menippus,  one  of  his  disciples,  a  young  Lycian,  was  in  love  with 
a  beautiful  and  intelligent  woman,  whom  he  was  soon  to  marry.  Apollonius 
goes  as  a  guest  to  the  wedding.  When  everything  is  ready,  Apollonius  an- 
nounces that  the  woman  is  one  of  the  Empusa3,  who  pass  under  the  name  of 
Lamiee  and  Larvse.  Upon  this  announcement,  everything  vanished  into  thin 
air;  the  gold  and  silver  vessels,  cup-bearers  and  cooks,  and  the  whole  domestic 
apparatus.  Whereupon  the  phantom,  appearing  as  if  in  tears,  begged  not  to 
be  tormented,  nor  forced  to  make  a  confession.  But  Apollonius  was  peremptory, 
and  she  confessed  to  being  Empusa,  and  that  she  had  pampered  Menippus  with 
rich  dainties,  for  the  express  purpose  of  devouring  him,  Philostratus  says,  "I 
have  been  necessarily  induced  to  mention  this  transaction,  as  it  was  one  of  the 
most  celebrated  performances  by  Apollonius,  and  as  it  happened  in  the  center 
of  Greece,  many  were  acquainted  with  it." 

Having  traveled  all  over  Greece,  he  next  went  to  Rome.    As  Nero  was  per- 


AGE  OF  MIRACLES.  APOLLONIUS.         95 

secuting  philosophers,  his  companions  became  frightened,  and  nearly  all  left 
him.  At  Rome,  he  was  accused  of  treason.  The  accuser  came  forward,  hold- 
ing in  his  hand  a  roll,  on  which  had  been  written  the  accusation.  When  the 
roll  was  unfolded,  lo  and  behold,  neither  letter  nor  character  was  to  be  seen. 

A  girl,  when  about  to  be  married,  "seemingly  died,"  says  the  biographer, 
and  the  funeral  procession  was  on  its  way  to  bury  her.  She  was  of  a  consular 
family,  and  all  Rome  condoled  with  the  young  husband.  Apollonius  meeting 
the  procession,  said  to  the  attendants,  "Set  down  the  bier,  and  ]  will  dry  up 
the  tears  which  you  are  shedding  for  the  maid. ' '  He  touched  the  young  woman, 
and  uttering  a  few  words  over  her,  in  a  low  tone  of  voice,  he  wakened  her  from 
that  death,  with  which  she  seemed  to  be  overcome.  The  relatives  of  the  girl 
presented  him  with  a  hundred  and  fifty  thousand  drachmas,  which  he  settled 
upon  the  bride,  as  a  marriage  portion. 

"It  is  difficult  to  me,1'  adds  Philostratus,  "as  it  was  to  all  who  were  present, 
to  ascertain  whether  Apollonius  discovered  the  vital  spark,  which  had  escaped 
the  faculty,  (for  it  was  raining  at  the  time,  which  caused  a  vapor  to  rise  from 

her  face),  or  whether  he  cherished  and  brought  back  her  soul,  which  to  all  ap- 
pearance was  extinct." 

Apollonius  visits  Spain  and  Africa,  and  thence  returns  to  Italy  and  Sicily. 
At  Syracuse,  he  makes  a  prediction,  concerning  the  three  emperors  which 
Rome  was  soon  to  have,  which  was  fully  verified  in  Galba,  Vitellius  and  Otho. 
He  again  travels  through  Greece.  Leaving  one  vessel,  and  taking  another, 
the  one  he  leaves  is  shipwrecked.  He  goes  to  Egypt.  Arriving  at  Alexan- 
dria, he  declares  a  convicted  man  innocent.  A  further  examination  proves 
him  to  be  so,  and  his  life  is  saved. 

At  Alexandria,  he  has  an  interview  with  Vespasian,  who,  on  his  way  to 
Rome  from  Judaea,  where  he  had  been  carrying  on  the  Jewish  war,  goes  to 
Egypt,  on  purpose  to  visit  Apollonius.  • 

While  Apollonius  was  in  this  part  of  Egypt,  a  tame  lion  coming  up  to  him, 
and  paying  him  special  attention,  Apollonius  stated  to  the  people,  that  the 
lion  wanted  him  to  tell  them  by  what  human  soul  he  was  inhabited.  He  tells 
them  it  is  the  soul  of  Amasis,  who  was  formerly  king  of  Egypt,  in  the  district 
of  Sais.  The  moment  the  lion  heard  this,  he  roared  in  a  piteous  strain, 
crouching  on  his  knees,  and  at  the  same  time,  bursting  into  tears.  The  lion 
was  then  dressed  in  collars  and  garlands,  and  sent  into  the  interior  parts 
of  Egypt,  accompanied  all  the  way,  with  the  sound  of  flutes,  and  the  sing- 
ing of  hymns. 


96         SECOND    PERIOD.  A.  D.  80  TO  A.  D.  120. 

Journeying  into  the  interior  of  Ethiopia,  Apollonius  visits  the  gymnoso- 
phists.  To  show  they  could  perform  wonders  as  well  as  the  Brahmins,  Thes- 
pesion  their  leader,  said  to  an  elm  tree  near  the  one  under  which  they  wore 
sitting,  "Salute  Apollonius,  0  tree."  No  sooner  were  the  words  uttered, 
than  the  tree  saluted  him;  speaking  in  a  voice  which  was  articulate,  and  re- 
sembling that  of  a  woman. 

Titus,  having  been  declared  emperor  of  Rome,  requested  Apollonius  to  meet 
him  at  Argos.  On  his  arrival,  Titus  embraced  him,  and  said  he  had  a  letter 
from  his  father,  Vespasian,  wherein  he  said,  he  considered  that  Apollonius 
was  his  benefactor,  to  whom  they  were  under  many  obligations. 

Apollonius  again  travels  through  Greece  and  Italy.  In  the  Hellespont,  he 
drove  out  the  wandering  Egyptians  and  Chaldseans,  who,  for  their  own  gain, 
operating  on  the  fears  of  the  people,  who  were  dreading  earthquakes,  were 
collecting  money,  on  pretence  of  making  costly  sacrifices. 

He  now  took  up  his  residence  at  the  grove  of  Smyrna,  on  the  banks  of  the 
Meles,  where  he  discoursed  of  fate  and  necessity.  Knowing  that  Nerva  was 
to  succeed  Domitian,  he  spoke  of  it  as  a  matter  of  public  notoriety;  and  showed 
that  tyrants  themselves  were  unable  to  resist  the  decrees  of  fate. 

Some  of  his  expressions  having  been  repeated  to  Domitian,  Apollonius  was 
cited  to  appear  before  him.  Before  receiving  the  summons,  however,  he  was 
apprised  of  it  by  his  guardian  spirit,  and  started  at  once  for  Italy.  Arriving 
at  Rome,  he  is  brought  before  the  emperor,  and  is  accused  with  great  violence, 
of  being  an  enchanter.  Is  taken  to  prison.  Discourses  encouragingly  to  his 
fellow  prisoners. 

Being  brought  before  the  emperor,  he  talks  with  so  much  boldness,  that  Do- 
mitian orders  his  hair  and  beard  to  be  cut  off,  and  that  he  be  sent  back  to  pris- 
on, loaded  with  chains,  and  be  cast  among  the  vilest  felons.  He  was  now 
nearly  a  hundred  years  old. 

Damis,  who  was  also  in  prison,  asked  him  when  he  would  be  at  liberty. 
"To-morrow, "  answered  Apollonius,  "if  it  depends  on  the  judge;  this  instant, 
if  it  depends  on  myself."  Saying  this,  he  drew  his  leg  out  of  the  fetters,  and 
said  to  Damis,  "You  see  the  liberty  I  enjoy."  He  then  put  his  leg  in  the  fet- 
ters again. 

He  goes  to  the  tribunal,  to  make  his  defense.  Domitian  perused  the  indict- 
ment, sometimes  hi  great  wrath,  sometimes  with  more  composure.  "I  think, ' ' 
says  Philostratus,  "we  may  represent  Domitian  to  our  minds,  as  a  man  highly 


AGE  OF  MIRACLES.  APOLLONIUS.         97 

incensed  at  the  laws,  for  ever  having  suffered  such  things  as  tribunals  to  be 
constructed.  Apollonius  was  required  to  enter  the  tribunal,  free  from  amulet, 
book  or  charm,  or  any  writing  whatever.  As  he  went  into  the  room,  he  did 
not  once  look  at  the  emperor.  He  was  commanded  to  look  at  Domitian,  as  the 
god  of  men.  Apollonius  lifted  his  eyes  to  the  vaulted  arch  of  the  court,  and 
by  his  gesture  showed  that  they  were  turned  to  Jupiter.  The  water  was  then 
measured  into  the  clepsydra,  the  dropping  from  which,  was  to  measure  the 
time  of  his  defense. 

There  were  four  articles  of  accusation. 

The  accuser  thus  began:  "What  is  the  reas6n,  Apollonius,  you  do  not 
wear  the  same  kind  of  garments,  as  other  men?" 

"Because,"  replied  he,  "the  earth,  which  supplies  me  with  food,  supplies 
me  also  with  raiment;  and  by  wearing  garments  derived  from  it,  I  offer  no 
injury  to  miserable  animals." 

2.  "Why  do  men  call  you  a  god?" 

"Because"  said  he,  "every  man  that  is  good,  is  entitled  to  the  appellation." 

8.  How  could  he  foretell  the  plague  at  Ephesus?  Answer,  "By  living  on  a 
lighter  diet  than  other  men." 

4.  "Tell  me  Apollonius,"  said  the  accuser,  "on  whose  account  you  sacrificed 
a  boy  on  the  day  you  left  your  house  and  went  into  the  country?"  "If  it  can 
be  proved,"  replied  Apollonius,  "that  I  left  my  house  on  the  day  alluded  to,  I 
will  grant  my  being  in  the  country,  and  offering  the  sacrifice  in  question;  but 
it  shall  require  persons  of  both  credit  and  character,  to  substantiate  the  fact." 
Thereupon  a  shout  of  applause  arose  from  the  spectators;  and  Domitian  him- 
self, being  affected  by  the  strength  and  ingenuity  of  his  answers,  said,  "I  acquit 
you  of  the  crimes  laid  to  your  charge;  but  here  you  shall  stay  until  I  have  had 
some  private  conversation  with  you." 

Apollonius  replied,  "You  can  detain  my  body,  but  not  my  soul;  and  I  will 
add,  not  even  my  body;  for  as  Homer  says, 

'Not  even  thy  deadly  spear  can  slay  me, 
Because  I  am  not  mortal.'  " 

While  uttering  these  words,  he  vanished  from  the  tribunal. 
Damis  had  gone  to  Puteoli,  where  he  and  Demetrius  the  philosopher,  a  friend 
of  Apollonius,  were  on  that  day,  musing  and  walking  together,  on  the  sea- 
shore, celebrated  by  the  story  of  Calypso. 

They  had  little  or  no  hopes  of  ever  seeing  Apollonius  again.  Tired  with 
their  walk,  they  sat  down  in  a  Nymphseum,  a  building  adorned  with  statues  of 


98          SECOND    PERIOD.  A.D.&Q    TOA.D.IM. 

the  nymphs,  wherein  was  a  cistern  of  white  marble,  containing  a  living  spring 
of  water,  which  never  rose  above,  and  was  never  drawn  below  its  margin. 
They  were  talking  listlessly,  while  sorrow  filled  their  hearts,  when  suddenly 
Apollonius  appeared  before  them.  It  was  on  the  same  day  of  the  trial,  though 
Puteoli  was  more  than  three  days  journey  from  Rome.  Demetrius  wished  to 
know  if  he  was  alive.  Apollonius  stretched  out  his  hand,  and  commanded 
him  to  take  it,  to  assure  himself  that  he  was  still  living. 

He  returned  to  Greece,  and  traveled  through  all  the  cities,  teaching  the 
crowds  who  flocked  to  see  him. 

While  Domitian  was  being  assassinated  at  Rome,  by  Stephanus,  Apollonius 
was  walking  and  talking,  disputing  among  the  trees,  in  one  of  the  xystas  of 
Ephesus.  It  was  about  mid-day.  Suddenly  Apollonius  let  his  voice  fall,  as  if 
alarmed  at  something.  He  then  went  on,  conversing  in  a  lower  tone.  Then 
became  quite  silent.  Soon  after,  fixing  his  eyes  steadfastly  on  the  earth,  and 
advancing  three  or  four  steps,  he  cried  out,  "Strike  the  tyrant;  strike;"  as  if 
actually  witnessing  some  occurrence. 

All  Ephesus  was  astonished  at  what  was  heard,  there  being  a  large  con- 
course present.  But  Apollonius,  after  stopping  some  time,  cried  out,  "Keep 
up  your  spirits,  0  Ephesians,  for  this  day  the  tyrant  is  killed.  And  why  do  I 
say  this  day?  At  this  very  moment,  while  the  words  are  in  my  mouth,  ] 
swear  it  by  Minerva,  the  deed  is  done."  Then  he  remained  silent. 

This  is  the  account  of  Philostratus.  The  same  transaction  is  related  by  Di- 
on Cassius,  with  such  variation  of  details,  as  is  supposed  to  strengthen  state- 
ments of  that  kind.  That  author's  account  is  as  follows: 

On  the  veiy  day — nay,  the  moment  Domitian  was  assassinated,  as  it  was  af- 
terward known  upon  a  most  exact  search  into  the  matter,  Apollonius  Tyaneus 
got  up,  whether  it  was  in  the  city  of  Ephesus  or  elsewhere,  upon  a  very  high 
stone,  and  calling  the  people  together,  cried  out  with  a  loud  voice,  "Courage, 
Stephanus,  courage!  strike  the  murderer.  Thou  hast  struck  him;  thou  hast 
wounded  him;  thou  hast  killed  him."  "As  incredible  as  this  fact  seems  to 
be,"  says  the  historian,  "it  is  no  less  true." — Manning's  Dion  Cassius,  wl.  2, 
p.  92. 

This  testimony  of  Dion  Cassius  is  more  important  from  the  fact  that  he  was  no 
admirer  of  Apollonius,  but  in  another  part  of  his  history,  puts  him  down  as 
an  impostor  and  a  magician.  He  complains  of  Caracalla,  that  he  was  such  a 
favorer  of  impostors  and  magicians,  that  he  paid  great  honors  to  the  mem- 


AGE  OF  MIRACLES.  APOLLONIUS.         99 

cry  of  Apollonius,  of  Cappadocia,  and  raised  a  monument  to  him. — Dion  Cas- 
sius,  wl  2,  p.  327. 

Baronius  supposes  the  assassination  of  Domitian,  to  have  been  communica- 
ted to  Apollonius,  by  a  demon. 

The  time  was  now  approaching,  which  was  to  terminate  the  career  of  this  re- 
markable man.  Nerva  having  sent  a  letter  to  the  philosopher,  requesting  him 
to  come  to  Rome  and  give  him  his  advice,  Apollonius  replied  as  follows: 

"We  will  converse  together,  0  emperor,  during  a  long  time,  where  we  will 
neither  command  others,  nor  will  others  command  us." 

This  letter  was  afterward  construed  to  mean,  that  Apollonius  was  about 
to  leave  this  world,  and  that  Nerva's  reign  was  to  be  short. 

"Here,"  says  Philostratus,  "ends  the  history  of  Apollonius  the  Tyanean,  as 
written  by  Damis  the  Assyrian.  Concerning  the  manner  of  his  death,"  he 
continues,  "if  he  did  die,"  various  are  the  accounts. 

"Some  say  he  died  at  Ephesus,  waited  on  by  two  handmaids,  to  one  of 

whom  he  gave  her  freedom,  foreseeing  it  would  be  better  for  the  other,  to  re- 
main where  she  was. 

"Some  say  he  entered  the  temple  of  Minerva  at  Lindus,  and  there  dis- 
appeared. 

Others  affirm  that  his  exit  was  made  at  Crete,  in  a  still  more  extraordinary 
way.  The  temple  of  Dictyma,  at  Crete,  was  under  the  protection  of  dogs, 
who  took  care  of  the  riches  laid  up  in  it.  When  Apollonius  entered  the  tem- 
ple, the  dogs  did  not  bark  at  him  as  they  did  at  others,  but  received  him  with 
fawning  affection.  The  priests  who  had  the  care  of  the  temple,  seeing  this, 
seized  Apollonius,  and  bound  him;  thinking  him  a  magician,  or  a  robber. 
About  midnight,  he  freed  himself  from  his  chains,  and  called  the  priests,  to 
show  that  he  did  nothing  in  secret.  Then,  going  to  the  gates  of  the  temple, 
he  found  them  open.  As  soon  as  he  entered  them,  they  shut  of  themselves, 
as  they  had  been  before,  and  the  temple  resounded  with  the  singing  of  many 
virgins;  the  burden  of  whose  song  was,  "Leave  the  earth;  come  to  heaven; 
come,  come!" 

After  his  death,  he  appeared  at  Tyana,  to  a  young  man  who  had  doubted  the 
immortality  of  the  soul,  and  discoursed  with  him  upon  the  subject.  The  young 
man  cried  out,  "I  believe  you  now."  He  had  often  requested  Apollonius  to 
appear  to  him,  and  he  finally  did  so. 

Here  ends  the  history  by  Philostratus.  Suidas  and 
Eudocia  inform  us  that  a  life  of  Apollonius  was  writ- 


100       SECOND    PERIOD.  A.  D.  80  TO  A.  D.  120. 

ten  also,  by  one  Soterichus  Oasites. 

For  several  centuries  after  his  death,  Apollonius  was 
worshiped  as  a  god,  in  many  parts  of  the  world.  Not 
only  did  Caracalla  build  him  a  temple,  but  Alexander 
Severus  held  him  in  such  esteem,  that  he  had  his  stat- 
ue in  his  private  closet.  On  account  of  Apollonius, 
Tyana  was  held  sacred,  and  exempted  from  the  jurisdic- 
tion of  governors  sent  from  Rome. 

Eoman  Emperors  have  not  refused  him  the  same 
honors  as  were  paid  to  themselves;  and  Gibbon  relates 
that  when  Aurelian  took  the  town  of  Tyana,  "a  super- 
stitious reverence  induced  him  to  treat  with  lenity  the 
countrymen  of  Apollonius  the  philosopher." 

M.  Bayle  remarks  that  Apollonius  was  worshiped  in 
the  beginning  of  the  fourth  century,  under  the  name  of 
Hercules,  and  refers  to  Vopiscus,  Eusebius  and  Marcel- 
linus,  to  show  that  the  people  of  Tyana  had  not  left 
off  the  worship  of  Apollonius  in  the  beginning  of  the 
fourth  century.  His  image  was  set  up  in  many  temples. 
Roman  emperors  encouraged  it. 

Lampridius  states  that  Christ  was  really  worshiped 
by  some  of  the  later  heathen  emperors,  together  with 
Abraham,  Orpheus,  and  Apollonius;  these  being  all  look- 
ed upon  as  holy  men,  and  tutelary  genii. l 

Albert  Re ville  says,  "The  universal  respect  in  which 
he  was  held  by  the  whole  pagan  world,  testified  to  the 
deep  impression  which  the  life  of  this  supernatural 
being  had  left  indelibly  fixed  in  their  minds;  an  im- 
pression which  caused  one  of  his  contemporaries  to 
exclaim,  "We  have  a  god  living  among  us." — "Pag<m 
Christ,"  <&c.,  by  Albert  Jteville,  London,  1866,^.  39. 

Eunapius,  who  wrote  at  the  beginning  of  the  fifth 
century,  says  of  him,  that  he  was  not  so  much  of  a 

(1.)  Lamp.  Life  of  Alex.  Severus. 


AGE  OF  MIRACLES.  APOLLON1U3.       101 

philosopher,  as  something  between  a  god  and  a  man, 
and  that  Philostratus  ought  to  have  entitled  his  his- 
tory, "The  Descent  of  a  God  upon  Earth."1 

Sidonius  Apollinaris,  [A.  D.  475],  praises  the  morals 
and  philosophy  of  Apollonius,  without  speaking  of  his 
miracles.  In  the  8th  book,  3d  epistle  to  Leon,  counselor 
of  the  king  of  the  Goths,  he  delivers  a  glowing  eulogi- 
um  upon  Apollonius;  speaks  of  his  disdain  for  riches  and 
ostentatious  display;  of  his  love  for  science,  his  frugali- 
ty, his  gravity,  sincerity  and  uprightness  of  character, 
his  abstinence  from  animal  food,  &c.,  and  closes  as  fol- 
lows: "In  one  word,  to  say  the  truth,  I  do  not  know  as 
there  is,  in  all  antiquity,  the  life  of  a  philosopher  equal 
to  this  one;  and  I  am  very  certain  that  such  a  one  can- 
not be  found  in  this  age." a 

Notwithstanding  all  this  evidence  of  the  high  es- 
teem in  which  he  was  held  by  the  ancients,  the  historian 
Froude,  on  the  strength  of  a  sentence  or  two  of  Lucian, 
in  a  letter  to  Celsus,  would  place  him  on  a  level  with 
the  impostor,  Alexander  Abonoticus,  of  the  second  cen- 
tury. 

That  such  a  classification  would  do  great  injustice  to 
Apollonius,  is  manifest  from  his  epistles,  which  are 
still  extant.8 

They  are  addressed  to  individuals,  to  societies,  to 
philosophers,  to  kings  and  emperors. 

These  writings  show  him  to  have  been  a  man  of 
learning,  with  a  consummate  knowledge  of  human  na- 
ture, embued  with  the  noblest  sentiments,  and  with  the 
principles  of  a  profound  philosophy. 

In  his  letter  to  Hestiseus,  he  says: 

"The  truth  is  not  concealed  from  us,  how  beautiful  it  is  to  have  all  the  earth 

(1.)  Life  of  Apollonius,  by  M.  le  Nain  de  Tillemont,  p.  42. 

(2.)  History  of  Apollonius,  by  Du  Pin,-  Paris,  1705,  Pref.  p.  16. 

<3.)  They  may  be  seen  in  the  original  Greek,  in  the  Library  of  Congress. 


102       SECOND    PERIOD.  A.  D.  80    TO  A.  D.  120. 

for  one's  country,  and  all  men  for  brothers  and  friends;  and  that  those  who  de- 
rive their  origin  from  God,  are  all  endowed  with  one  and  the  same  nature, 
and  with  a  community  of  reason  and  affections;  and  that  wheresoever  any 
one  may  be,  or  in  whatever  manner  born,  whether  barbarian  or  Greek,  he  is 
still  a  man.  But  the  claims  of  kindred  cannot  be  evaded,  and  one  recalls  to 
himself,  whatever  is  properly  his  own.  Thus  the  Ulysses  of  Homer,  as  they 
say,  did  not  prefer  immortality,  even  when  offered  by  the  goddess." 

In  the  epistle  to  Valerius,  we  have  the  doctrine  of  the 
indestructibility  of  matter: 

"There  is  no  death  of  any  thing,  except  in  appearance;  and  so,  also,  there  is 
no  birth  of  any  thing,  except  in  appearance.  That  which  passes  over  from  es- 
sence into  nature,  seems  to  be  birth,  and  what  passes  over  from  nature  into  es- 
sence, seems,  in  like  manner,  to  be  death;  though  nothing  really  is  originated, 
and  nothing  ever  perishes;  but  only  now  comes  into  sight,  and  now  vanishes.  It 
appears,  by  reason  of  the  density  of  matter,  and  disappears  by  reason  of  the 
tenuity  of  essence;  but  is  always  the  same,  differing  only  in  motion  and  con- 
dition." 

In  the  next  paragraph,  enlarging  upon  the  same  idea, 
he  closes  by  saying,  "no  thing  is  ever  created  or  de- 
stroyed." Again: 

"By  what  other  name,  then,  than  First  Essence,  shall  this  rightly  be  called? 
These  things  are  done  and  permitted  by  the  Eternal  God,  who  becomes  all,  in 
all,  and  through  all,  and  who,  if  Tie  were  to  clothe  himself  in  names  and  forms, 
would  suffer  loss  and  damage  in  his  own  nature." 

To  a  brother,  who  had  lost  his  wife,  he  writes: 

"It  is  destined,  that  whatever  has  come  to  perfection,  must  pass  away. 
Let  not,  therefore,  the  loss  of  your  wife,  in  the  ripeness  of  age,  shock  you,  and 
not,  because  something  is  called  death,  consider  life  better  than  it,  since  life  is 
considered  inferior,  by  every  wise  person. 

"If  there  had  been  any  thing  to  be  reprehended  in  your  late  wife,  you  might 
reasonably  be  cast  down.  But  she  was  always  esteemed  by  us,  was  always 
loving  to  her  husband,  and  every  thing  to  be  desired." 

He  closes  the  letter,  with  these  affecting  words: 

For  tears  have  I  not  been  able  to  write  more,  and  more  than  this  I  have  not 
thought  necessary." 

As  to  the  miracles  ascribed  to  Apollonius,  the  most 
of  them  were  probably  the  invention  of  the  second 
century.  There  is  little  doubt,  however,  that  he  pos- 


AGE  OF  MIRACLES.  APOLLONIUS.       103 

sessed  some  extraordinary  faculty,  which  he  exercised 
in  such  a  way  as  to  establish  and  maintain  an  influ- 
ence over  his  fellow  men,  beyond  what  he  could  other- 
wise attain. 

Perhaps  the  highest  tribute  paid  to  Apollonius,  was 
by  the  emperor  Titus.  The  philosopher  having  writ- 
ten him,  soon  after  his  accession,  counseling  modera- 
tion in  his  government,  Titus  replied  as  follows: 

"In  my  own  name,  and  in  the  name  of  my  country,  I  give  you  thanks;  and 
will  be  mindful  of  those  things.  I  have  indeed,  taken  Jerusalem,  but  you 
have  captured  me." 

The  miracles  of  Apollonius  were  extensively  believed 
in  the  second  century,  and  for  hundreds  of  years  after- 
ward; and  by  Christians  as  well  as  others.  As  late  as 
the  fourth  century,  when  Hierocles  had  drawn  a  paral- 
lel between  Apollonius  and  Christ,  Eusebius,  who 
thought  it  necessary  to  make  an  elaborate  reply,  did 
not  deny  the  performance  of  miracles  by  Apollonius, 
but  attributed  them  to  sorcery. 

Tillemont  thought  he  had  the  assistance  of  Satan. 

"The  devil"  said  he,  "may  know  the  history  of  past 
ages,"  &c.,  "and  he  may  know  what  men  are  doing,  in 
very  distant  places.  And  what  he  knew,  he  might  dis- 
cover to  Apollonius."  Reville  is  of  the  opinion,  that 
Apollonius  practiced  what  this  writer  calls  "theurgy;" 
a  sort  of  compromise  between  imposture  and  the  dis- 
play of  miraculous  power. 

The  difficulty  in  placing  a  proper  estimate  upon  such 
a  character,  at  this  distance  of  time,  is  great.  But  it 
may  safely  be  asserted,  that  Apollonius  was  a  man, 
possessed  of  many  elements  of  greatness;  that  he 
was  a  man  of  much  learning  and  great  ability;  and 
whatever  may  have  been  his  weaknesses,  he  was  en- 
dowed with  a  certain  grandeur  of  soul,  which  at  once 
commands  our  respect  and  admiration. 


104         SECOND  PERIOD.  A.D.8Q  TO  A.D.12Q. 


CHAPTER      VIII. 

THE    AGE    OF    M  1 R A C L E S .—Continued. 

SIMON    MAGUS. 

Simon  Magus  was  another  miracle  worker,  who  lived 
in  the  first,  and  whose  miracles  were  written  up  in  the 
second  century. 

Simon  was  the  prince  of  heretics.  His  miracles  were 
notorious,  and  admitted  by  all.  By  orthodox  Christians, 
they  were  attributed  to  magic,  or  to  the  machinations 
of  Satan.  At  a  later  day,  it  has  been  supposed  they 
might  be  accounted  for  on  scientific  principles. 

Dr.  Westcott  says,  "It  would  be  interesting  to  inquire 
how  far  the  magic  arts  universally  attributed  to  Simon 
and  his  followers,  admit  of  a  physical  explanation.  In 
his  school,  if  any  where,  we  should  look  for  an  ad- 
vanced knowledge  of  nature. ' 

Mosheim  is  not  willing  to  class  Simon  among  the  her- 
etics, since  that  would  be  impliedly  admitting  that  he 
was  a  Christian;  but  he  concedes  that  "nearly  all  the 
ancient  and  modern  writers  make  him  to  have  been  the 

(1.)  History  of  the  Canon,  p.  249,  Note. 


A  GE  OF  M1RA  CLE8.  SIMON  MAG  US.      105 

head,  the  father  and  the  ringleader  of  the  whole  he«ret- 
ical  camp." ' 

This  conspicuous  position  makes  his  opinions  of  some 
importance. 

Theodoret,  (A.  D.  430),  says  that  he  denied  that  there 
was  but  one  principle.  He  asserted  two,  and  held  that 
there  was  another  maker  of  this  world.  This  was  the 
Demi-Ourgos,  who  was  under  the  control  of  the  Su- 
preme God,  who  presided  over  the  whole  universe. a- 
This  doctrine  was  extensively  believed  in  by  the  Gnos- 
tics of  the  second  century. 3  In  his  system,  the  third 
power  in  the  trinity  was  a  woman. 4  For  this  his  fol- 
lowers had  the  authority  of  the  Gospel  of  the  Hebrews. 

Simon  held  that  matter  was  eternal,  and  that  an  evil 
deity  presided  over  it.  *  He  was  educated  at  Alexan- 
dria. 6  His  followers  became  so  numerous  that  they  were 
spread  over  the  whole  world,  and  in  Rome,  in  the  reign 
of  Claudius,  a  statue  was  erected  in  his  honor. 7 

In  the  8th  chapter  of  the  Acts  of  the  Apostles,  we 
have  a  glimpse  of  Simon,  who  had  bewitched  the  people, 
insomuch  that  they  all  gave  him  heed,  "from  the  least 
to  the  greatest,  saying,  'This  man  is  the  great  power  of 
God.'"  [Acts,  8.  9, 10.] 

In  the  Recognitions,  attributed  to  Clement  of  Rome, 
and  a  portion  of  which,  at  least,  was  written  about  the 
same  time  with  the  Acts,  there  is  a  fuller  account  of 
this  wonderful  man.  As  in  the  Acts  of  the  Apostles,  so 
in  the  Recognitions,  he  appears  as  the  great  antagonist 
of  Peter. 

(1.)  Mosheim,  vol.  1,  p.  92. 

(2.)  Hseret.  Fab.  4.  188. 

(3.)  See  Dr.  Lardner's  Works,  vol.  4,  p.  511. 

(4.)  Fabricius,  Codex  Apoc.  vol.  1,  p.  362.    Note. 

(5.)  Mosheim,  Ecc.  Hist.  vol.  1,  p.  93. 

(6.)  Clementine  Homilies,  2.  22. 

(.7.)  Justin  Martyr,  1st  Apology,  26.  56;  Trenseus,  v.  Haer.  1.  23. 


106       SECOND    PERIOD.  A.  D.  80  TO  A.  D.  120. 

The  reader  may  be  introduced  to  Peter  at  Csesarea* 
where  he  is  preparing  for  a  discussion  with  Simon 
Magus. 

"When  the  day  dawned,  which  had  been  fixed  for  the  discussion  with  Simonr 
Peter,  rising  at  the  first  cock-crowing-,  aroused  us  also;  for  we  were  sleeping 
in  the  same  apartment,  thirteen  of  us  all;  of  whom,  next  to  Peter,  Zaccheus 
was»first,  then  Sophronius,  &c.  After  these,  I  [Clement]  and  Nicodemus,  then 
Niceta  and  Aquila,  who  had  formerly  been  disciples  of  Simon,  and  were  con- 
verted to  Christ,  under  the  teachings  of  Zaccheus.  Of  the  women,  there 
was  no  one  present." — Recognitions,  book  2,  chapter  1. 

Peter  then  tells  them  that  he  has  formed  the  habit  of 
waking  in  the  middle  of  the  night,  and  lying  awake  till 
morning,  recalling  and  arranging  in  his  memory,  the 
words  of  the  Lord. 

The  conversation  turning  on  the  coming  discussion, 
Peter  wishes  to  know  what  kind  of  a  person  Simon  is. 
Niceta  thinks  he  will  prove  to  be  a  formidable  antag- 
onist. Aquila  gives  a  full  history  of  Simon,  from  which 
it  appears,  that  his  father  was  Antonius,  and  his  mother 
Rachel.  By  nation  he  was  a  Samaritan,  of  the  village 
of  the  Gettones.  His  profession  was  that  of  a  magician, 
yet  exceedingly  well  trained  in  Greek  literature;  desir- 
ous of  glory,  and  boasting  above  all  the  human  race. 

"So  that  he  wishes  to  be  an  exalted  person,  who  is  above  God  the  Creator, 
and  to  be  thought  to  be  the  Christ,  and  to  be  called  'the  Standing  one.'  He 
uses  this  name,  as  implying  that  he  can  never  be  dissolved;  asserting  that  his 
flesh  is  so  compacted  by  the  power  of  his  divinity,  that  it  can  endure  to  eter- 
nity."— Ibid.  chs.  3  to  1. 

Simon  had  been  a  disciple  of  Dositheus,  and  became 
one  of  the  thirty.  Aquila  proceeds  with  his  story: 

"But  not  long  after,  he  fell  in  love  with  that  woman  whom  they  call  Lu- 
na, and  he  confided  all  things  to  us  as  his  friends;  how  he  was  a  magician, 
and  how  he  loved  Luna,  and  how,  being  desirous  of  glory,  he  was  unwilling 
to  obtain  her  ingloriously;"  but  was  waiting  patiently,  when  he  could  have 
her  honorably. 

"Yet  so  if  we  also  would  conspire  with  him,  in  the  accomplishment  of  his 
desires. 

"Meantime,  at  the  outset,  as  soon  as  he  was  reckoned  among  the  thirty  dis- 


AGE  OF  MIRACLES.  SIMON  MAO  US.       107 

ciples  of  Dositheus,  he  began  to  depreciate  Dositheus  himself,  saying  that  he 
did  not  teach  purely  or  perfectly,  and  that  this  was  the  result,  not  of  ill  inten- 
tion, but  of  ignorance.  But  Dositheus,  when  he  saw  that  Simon  was  depre- 
ciating him,  fearing  lest  his  reputation  among  men  might  become  obscured, 
(for  he  himself  was  supposed  to  be  the  Standing  One),  moved  with  rage,  when 
they  met  as  usual  at  the  school,  seized  a  rod  and  began  to  beat  Simon;  but 
suddenly  the  rod  seemed  to  pass  through  his  body,  as  if  it  had  been  smoke.  On 
which  Dositheus,  being  astonished,  said  to  him,  'Tell  me  if  thou  art  the  Stand- 
ing One;  that  I  may  adore  thee.'  And  when  Simon  assured  him  that  he  was, 
then  Dositheus,  perceiving  that  he  himself  was  not  the  Standing  One,  fell 
down  and  worshipped  him,  and  gave  up  his  own  place  as  chief  to  Simon,  order- 
ing all  the  rank  of  thirty  men  to  obey  him;  himself  taking  the  inferior  place 
which  Simon  formerly  occupied.  Not  long  after  this  he  died. 

"After  the  death  of  Dositheus,  Simon  took  Luna  to  himself,  and  with  her  he 
still  goes  about,  as  you  see,  deceiving  multitudes,  and  asserting  that  he  himself 
is  a  certain  power,  which  is  above  God,  the  Creator,  while  Luna,  who  is  with 
him,  has  been  brought  down  from  the  higher  heavens.  That  she  is  Wisdom, 
the  mother  of  all  things;  'for  whom,'  says  he,  'the  Greeks  and  barbarians,  con- 
tending, were  able  in  some  measure,  to  see  an  image  of  her;  but  of  herself,, 
as  the  dweller  with  the  first  and  only  God,  they  were  wholly  ignorant." 

He  then  proceeds  to  relate  a  miracle  which  he  (Aquila) 
once  saw;  Luna  being  in  a  tower,  and  looking  out  of  all 
the  windows  of  the  tower  at  the  same  time. 

Peter  evidently  believes  what  Aquila  has  related,  for 
he  says,  "It  has  been  permitted  to  the  wicked  one,  to 
use  those  arts  by  which  the  affections  of  every  one  to- 
ward the  true  father  may  be  proved."—  [Bk.  2,  chs.  9-18.] 

THE      DISCUSSION. 

CHAPTER  19. — Zaccheus  enters,  saying  it  is  time  the  disputation  com- 
menced, for  a  great  crowd,  collected  in  the  court  of  the  house,  was  awaiting 
him.  Then  Peter,  having  prayed  with  the  brethren,  went  forth  to  the 
court  of  the  house,  and  when  he  saw  the  multitude  all  looking  intently  on 
him,  hi  profound  silence,  and  Simon,  "standing  like  a  standard  bearer  in  the 
midst  of  them,"  he  commenced: 

First,  he  invoked  a  peaceable  discussion.  But  Simon  at  once  retorted,  that 
Christ  said,  he  came,  not  to  send  peace,  but  a  sword.  Peter  replies  in  the 
words  of  Jesus,  "Blessed  are  the  peace-makers."  Simon  continues  to  com- 
ment upon  the  inconsistency  of  Christ,  if  he  came  not  to  bring  peace,  enjoin- 
ing upon  others  to  keep  it. — [Chs.  19  to  27.] 


108        SECOND    PERIOD.  A.D.SQ    TO  4.  Z).  120. 

Simon  announces  his  position.  "I  say,"  said  he,  "that  there  are  many  gods, 
and  that  there  is  one,  incomprehensible  and  unknown  to  all;  that  he  is  the  God 
of  all  these  gods.  He  then  argues  for  polytheism;  saying  to  Peter,  that  he 
will  prove  it  from  his  own  scriptures.  He  cites  Genesis,  3.  5:  "On  the  day  ye 
eat  of  the  tree  of  knowledge,  of  good  and  evil,  ye  shall  be  as  gods."  Also, 
Gen.  3.  22:  "Behold,  Adam  is  become  as  one  of  us."  Also,  Gen.  1.  26:  "Let 
as  make  man,  after  our  image  and  likeness;"  and  Gen.  3.  22:  "Let  us  drive 
him  out."  Also,  Gen.  11.  7:  "Come,  let  us  go  down,  and  confound  their 
language;1'  and  Exodus,  22,  28:  "Thou  shalt  not  curse  the  gods,"  &c.  "One 
of  these,"  says  Simon,  "was  chosen  by  lot,  that  he  might  be  the  god  of  the 
Jews." 

"But"  says  he,  "it  is  not  of  him  that  I  speak;  but  of  that  God  who  is  also 
his  God,  whom  even  the  Jews  themselves  do  not  know.  For  he  is  not  their 
God,  but  the  God  of  those  who  know  him." 

Peter  has  a  long  disquisition  on  God,  to  which  Simon  replies,  that  he  would 
refute  him  from  the  words  of  his  master,  who  said,  no  one  knew  the  Father 
but  the  Son,  and  he  to  whom  the  Son  should  reveal  him.  Yet  the  god  of  the 
Jews  was  known  to  Adam,  to  Enoch,  to  Noah,  to  Abraham,  Isaac  and  Jacob, 
and  to  Moses.— [Chs.  38  to  47.] 

"Remember,"  Simon  urges,  "that  you  said  that  God  has  a  Son;  which  is  do- 
ing him  wrong;  for  how  can  he  have  a  Son,  unless  he  is  subject  to  passions, 
like  men  or  animals?  My  opinion  is,  that  there  is  a  certain  power  of  the  Uni- 
verse, an  ineffable  light,  whose  greatness  is  to  be  held  to  be  incomprehensible; 
of  which  power,  even  the  maker  of  the  world  is  ignorant,  and  Moses  the  law- 
giver, and  Jesus,  your  master." — [Ch.  49.] 

The  reasoning  of  Simon :  That  there  is  one  God,  who  is  better  than  all,  from 
whom  all  that  is,  took  its  beginning;  that  he  must  be  perfect.  That  the  god 
who  created  the  world,  shows  many  signs  of  imperfection.  There  must,  there- 
fore, be  a  God  over  him.  He  argues  the  imperfection  of  the  god  who  made 
the  world  and  men,  thus:  The  many  evils  in  the  world  which  are  not  correct- 
ed, show  that  its  creator  is  powerless,  if  he  cannot  correct  what  is  done  amiss; 
or  else,  if  he  does  not  wish  to  remove  the  evils,  then  he  is  himself  evil;  but 
if  he  neither  can  nor  will,  then  he  is  neither  powerful  nor  good. — [Chs.  53, 
-64.] 

The  disputation  is  closed  for  the  day. 

The  audience,  of  whom  there  were  about  3000,  divided,  about  one-third  go- 
ing away  with  Simon,  and  the  rest,  staying  with  Peter. 


AGE  OF  MIRACLES.  SIMON  MAGUS.       109 

Book  3.  The  debate  is  re-commenced  next  day,  and  is  continued  two  days 
longer.— Chs.  1  to  69.  Ante-Nic.  Ch.  Lib.  wl.  3,  pp.  240  to  265. 

The  second  day,  there  is  some  acrimony  in  the  discussion,  and  some  differ- 
ence as  to  the  questions  to  be  debated. 

They  discuss  the  nature  of  evil,  free  will,  the  power  of  God,  &c. 

CH.  23. — Simon  says,  "What  I  wish  to  know  is  this:  If  what  God  wishes 
to  be,  is;  and  what  He  does  not  wish  to  be,  is  not?"  The  purport  of  the  an- 
swer of  Peter  is,  that  some  actions  depend  upon  the  will  of  man. 

The  discussion  closed  for  the  day;  Simon  calling  upon  Peter  each  day  to  show 

him  whether  the  soul  was  immortal. 

Third  day.  Simon  pressing  for  evidence  of  the  immortality  of  the  soul,  Pe- 
ter argues  in  favor  of  it,  because  of  the  necessity  of  having  a  day  of  judgment; 
since  men  do  not  get  their  deserts  in  this  world. 

Simon  claims  that  Peter  cannot  assert  that  the  soul  is  immortal,  and  that 
he  knows  if  it  be  proved  to  be  mortal,  his  religion  will  fall. 

"But  Peter,  when  he  heard  him  speaking  thus,  grinding  his  teeth,  and  rub- 
bing his  forehead  with  his  hand,  and  sighing  with  a  profound  grief,  said :  'Arm- 
ed with  the  cunning  of  the  old  serpent,,  you  stand  forth  to  deceive  souls.'  " — 
[Ch.  42.] 

CH.  44. — Peter  having  offered  to  prove  to  Simon,  in  one  sentence,  that  the 
soul  is  immortal,  asks  him,  which  is  the  best  evidence,  hearing  or  seeing?  Si- 
mon answers,  seeing.  Peter  then  tells  him.  to  go  to  his  [Simon's]  own  house, 
and  entering  the  inner  bed-chamber,  he  would  see  an  image,  containing  the 
figure  of  a  murdered  boy,  clothed  in  purple. 

Simon  hearing  this,  was  smitten  in  his  conscience,  changed  color,  and  became 
bloodless.  He  then  proposed  to  become  a  convert;  thinking  Peter  possessed  the 
power  of  divination.  But  Peter  disabused  him,  and  admitted  that  he  had  on- 
ly stated  what  he  had  been  informed  of,  and  spake  "what  he  knew,  and  not 
what  he  foreknew." 

Thereupon  Simon,  seeing  himself  betrayed,  went  from  one  extreme  to  the 
other,  and  becoming  fairly  furious  with  anger,  burst  forth  as  follows: 

"I  stood  by  and  spoke  with  you  in  my  goodness,  and  bore  patiently  with  you. 
But  now,  I  shall  show  you  the  power  of  my  divinity,  so  that  you  shall  quickly 
fall  down  and  worship  me.  I  am  the  first  power,  who  am  always,  and  without 
beginning.  But  having  entered  the  womb  of  Rachel,  I  was  born  of  her  as  a 
man,  that  I  might  be  visible  to  men.  I  have  flown  through  the  air;  I  have 
mixed  with  fire,  and  been  made  one  body,  with.it;  I  have  made  statues  to 


110       SECOND    PERIOD.  A.D.SQ    TO  A.  D.  120. 

move;  I  have  animated  lifeless  things;  I  have  made  stones  bread;  I  have 
flown  from  mountain  to  mountain;  I  have  moved  from  place  to  place,  upheld 
by  angels'  hands,  and  have  lighted  on  the  earth.  Not  only  have  I  done  these 
things,  but  even  now  I  am  able  to  do  them;  that  by  facts  I  may  prove  to  all, 
that  I  am  the  Son  of  God,  enduring  to  eternity,  and  that  I  can  make  those 
who  believe  on  me,  endure  in  like  manner  forever.  But  your  words  are  all 
vain;  nor  can  you  perform  any  real  works.  (Such  as  1  have  mentioned.)  •  He 
also  who  sent  you  is  a  magician,  who  yet  could  not  deliver  himself  from  the 
suffering  of  the  cross." 

To  this  speech,  Peter  answered: 

* 'Do  not  meddle  with  the  things  that  belong  to  others;  for  that  you  are  a 
magician,  you  have  confessed  and  made  manifest,  by  the  deeds  that  you 
have  done." 

At  this  point  in  the  proceedings,  the  historian  relates,  that  Simon  endeav- 
ored to  make  a  riot,  and  the  people,  in  indignation,  cast  him  from  the  court, 
and  drove  him  forth  from  the  gate  of  the  house.  It  does  not  appear,  however, 
that  Peter  denied  the  truth  of  what  Simon  asserted,  or  that  he  challenged  him 
to  a  proof  of  his  miraculous  powers. 

After  Simon  and  his  friends  had  gone,  Peter  explained  to  those  remaining, 
his  reference  to  the  image  of  the  murdered  boy:  Simon  had  been  deluded  by 
demons,  and  he  had  persuaded  himself,  that  he  had  the  soul  of  a  murdered 
boy,  ministering  to  him,  in  whatever  office  he  pleased  to  employ  it. 

Peter  then  pronounced  a  benediction,  and  dismissed  the  multitude,  and  thus 
ended  this  most  remarkable  discussion. — [Chs.  48  to  50.] 

The  next  morning,  Mceta  said  to  Peter,  he  desired  to 
learn  how  Simon,  who  was  the  enemy  of  God,  was  able 
to  do  such  wonderful  things.  "For  indeed,"  says  Mceta, 
"he  told  no  lie  in  his  declaration  of  what  he  had  done." 
(Mceta  had  been  one  of  Simon's  disciples.)  Peter  un- 
dertakes to  explain  how  Simon  "is  able  to  do  so  great 
marvels."  Simon,  he  said,  was  a  magician. 

Mceta  asked,  "In  what  respect  do  they  sin,  who  be- 
lieve Simon,  since  they  see  him  do  so  great  marvels? 
Or  is  it  not  marvelous  to  fly  through  the  air,  to  be  so 
mixed  with  fire  as  to  become  one  body  with  it,  to  make 


AGE  OF  MIRACLES.  SIMON  MAGUS.       Ill 

statues  walk,  &c.  Yea,"  says  Niceta,  "he  has  also  been 
seen  to  make  bread  of  stones.  But  if  he  sins  who  be- 
lieves those  who  do  signs,  how  shall  it  appear  that  he 
also  does  not  sin,  who  has  believed  our  Lord,  for  his 
signs  and  works  of  power?" — [Chs.  52  to  57.] 

Peter  replies,  that  if  a  man  believes  him  who  comes 
first,  showing  signs,  he  must  of  necessity,  for  the  same 
reason,  believe  him  who  comes  second.  When  he  be- 
lieves the  second  one,  he  will  learn  from  him  that  he 
ought  not  to  believe  the  first,  who  comes  of  evil. — [Chs. 
58  to  62.] 

After  the  discussion,  Simon  sets  out  for  Rome,  and 
Peter  resolves  to  follow  him. — [Chs.  63  to  65.] 

Following  Simon  Magus  to  Rome,  we  learn  that  he 
there  lost  his  life.  In  the  Encyclopedia  Americana  it 
is  stated  that  he  perished  in  an  aeronautic  expedition; 
giving  as  authority,  Eusebius  and  Suetonius.  Suetoni- 
us, in  relating  the  cruel  sports  and  games  which  Nero 
instituted  for  his  own  diversion,  merely  says,  "Icarus 
fell,  splashed  with  blood."  From  which  the  reader 
may  infer,  only,  that  Nero  had  compelled  some  one  to 
attempt  the  flight  of  Icarus.  The  story  is  to  be  traced 
to  "THE  ACTS  OF  PETER  AND  PAUL." 

From  that  book,  we  take  the  following: 

"When,  consequently,  the  people  were  making  a  seditious  murmuring,  Si- 
mon, moved  with  zeal,  roused  himself,  and  began  to  say  many  evil  things 
about  Peter;  saying  that  he  was  a  wizard  and  a  cheat.  And  they  believed 
Simon,  wondering  at  his  miracles.  For  he  made  a  brazen  serpent  move  itself, 
and  stone  statues  to  laugh,  and  move  themselves,  and  himself  to  run,  and 
suddenly  to  be  raised  into  the  air.  As  a  set-off  to  this,  Peter  healed  the  sick 
by  a  word,  by  praying  made  the  blind  to  see,  and  put  demons  to  flight  by  a 
command.  Sometimes,  he  even  raised  the  dead.  Those  who  adhered  to  Si- 
mon, strongly  affirmed  Peter  to  be  a  magian." 

The  matter  coming  to  the  ears  of  Nero,  he  ordered 
Simon  the  Magian  to  be  brought  before  him. 

"And  he,  coming  in,  stood  before  him,  and  began  suddenly  to  assume  dif- 


112        SECOND    PERIOD.  A.D.  80    TO  A.  D.  120. 

ferent  forms;  so  that  on  a  sudden  he  became  a  child,  and  after  a  little  an  old 
man,  and  at  other  times,  a  young  man.  For  he  changed  himself  both' in  face 
and  stature,  into  different  forms,  and  was  in  a  frenzy,  having  the  devil  as  his- 
servant. 

"And  Nero,  beholding  this,  supposed  him  to  be  truly  the  Son  of  God.  But 
the  apostle  Peter  showed  him  to  be  both  a  liar  and  a  wizard.1' 

After  considerable  conversation,  Nero  says: 

"Art  thou  not  afraid,  Peter,  of  Simon,  who  confirms 
his  godhead  by  his  deeds?" 

Peter  replies,  that  Simon  does  not  know  the  hidden 
thoughts  of  men. 

Nero  said,  "Do  you  mean  me  to  believe,  that  Simon 
does  not  know  those  things,  who  both  raised  a  dead 
man,  and  presented  himself  the  third  day  after  he  had 
been  beheaded,  and  who  has  done  whatever  he  said  he 
would  do?" 

Peter  said,  "But  he  did  not  do  it  before  me."  Nero 
said,  "But  he  did  all  these  things  before  me.  For  assu- 
redly, he  ordered  angels  to  come  to  him,  and  they 
came."  Peter  still  demanded,  that  Simon  should  tell 
what  was  in  his  thoughts.  Simon  made  the  same  chal- 
lenge to  Peter.  Peter  then  demanded  of  Simon,  to 
know  what  he,  Peter,  had  just  done  in  secret.  For, 
having  taken  a  barley-loaf,  he  had  broken  it,  and  hid  it 
in  his  sleeves. 

"Then  Simon,  enraged  that  he  was  not  able  to  tell  the  secret  of  the  apostle, 
cried  out,  saying:  'Let  great  dogs  come  forth,  and  eat  him  up,  before  Csesar.' 
And  suddenly  there  appeared  great  dogs,  who  rushed  at  Peter.  But  he,, 
stretching  forth  his  hands  to  pray,  showed  to  the  dogs  the  loaf  which  he  had 
blessed,  and  the  dogs,  seeing  it,  no  longer  appeared.1' 

"Simon  said,  'Dost  thou  believe,  0  Good  Emperor,  that  I,  who  was  dead 
and  rose  again,  am  a  magician?1  " 

[The  writer  of  the  Acts  of  Peter  and  Paul  here  explains  how  Nero  had 
been  deceived  by  Simon;  stating,  that  as  Simon  was  to  be  beheaded,  he 
had  requested  that  it  be  done  in  a  dark  place;  and  when  the  executioner 
came,  and  was  about  to  strike  the  blow,  Simon  turned  himself  into  a  ram. 
He  so  remained  until  the  ram's  head  was  taken  off,  when  he  became  him- 
self again.  On  the  third  day,  he  appeared,  as  if  risen  from  the  dead.] 


AGE  OF  MIRACLES.  SIMON   MAGUS.      113 

Then  followed  a  conversation  in  which  Nero,  Simon, 
Peter,  and  Paul  also,  who  was  present,  participated. 

Nero,  not  being  able  to  satisfy  himself,  says:  "The 
three  of  you  show  that  your  reasoning  is  uncertain; 
and  thus  in  all  things  you  have  made  me  doubt,  so  that 
I  find  I  can  give  credit  to  none  of  you." 

Simon  now  proposes  to  Nero,  that  if  he  will  build  a 
high  wooden  tower,  he  will  go  to  the  top,  and  thence  fly 
through  the  air,  attended  by  his  angels;  and  thus  give 
open  evidence  of  his  divinity. 

Nero  agrees  to  the  proposal,  and  the  next  day  builds 
the  tower.  Simon  goes  upon  it,  and  commences  flying 
in  the  air,  attended  by  his  angels.  Peter,  looking  stead- 
fastly at  him,  prays  to  the  Lord  to  stop  him.  His  pray- 
er is  answered,  and  Simon  falls  headlong,  in  a  place 
called  Sacra  Via,  or  Holy  Way,  and  perishes. ' 

This,  no  doubt,  was  the  aeronautic  expedition,  allu- 
ded to  by  the  encyclopedic  compiler,  and  to  which  he 
supposed  Suetonius  to  refer,  when  "Icarus  fell  splashed 
with  blood." 

(1.)  Ante  Nicene  Ch.  Lib.  vol.  16,  pp.  263  to  273. 


114       SECOND    PERIOD.  A.  D.  80  TO  A.  D.  120. 


CHAPTER      IX.  . 

THE    AGE    OF    M 1 R A C L E S .—Concluded. 


OTHER  MIRACLES  AND  MIRACLE-WORKERS. 

ALEXANDER  ABONOTICHUS — APULEIUS — ANTINOUS — JEWISH  SUPERSTI- 
TIONS— MIRACLES  OF  THE  FATHERS — THE  THUNDERING  LEGION — CHANGE 
OP  WATER  INTO  OIL,  &c. — THE  MIRACLES  OF  THE  NEW  TESTAMENT. 

ALEXANDER  ABONOTICHUS. — The  satirist,  Lucian,  at 
the  request  of  Celsus,  wrote  an  account  of  this  cele- 
brated impostor.  The  following  is  a  condensed  state- 
ment of  it,  as  reproduced  by  the  historian,  Froude: 

Alexander  was  born  at  Abonotichus,  a  small  town  on  the  south  shore  of  the 
Black  Sea,  early  in  the  second  century.  The  boy  was  of  unusual  beauty. 
He  was  taken  up  by  a  doctor,  who  had  been  a  disciple  of  Apollonius.  Alexan- 
der's master  was  a  magician,  and  he  himself  became  an  apt  pupil. 

At  the  age  of  twenty,  when  his  master  died,  he  set  up  for  himself.  He 
started  for  Byzantium,  the  great  mart  of  ancient  commerce.  Here  he  became 
acquainted  with  one  Cocconas,  by  whom  he  was  introduced  to  a  wealthy  Ma- 
cedonian lady.  She  fell  in  love  with  him,  and  took  him  and  his  friend  with 
her,  to  her  country  seat  at  Pella.  Here  the  two  friends  laid  plans  for  the  fu- 
ture. They  purchased  a  large,  tame  snake;  took  it  with  them  when  they  left 
Pella,  and  by  the  aid  of  the  serpent,  made  a  business  of  fortune-telling. 

They  repaired  to  Abonotichus.  From  Chalcedon  they  brought  some  brass 
plates,  which  had  been  discovered  buried,  and  which  bore  an  inscription,  that 


AGE  OF  MIRACLES.         ALEXANDER  ABONOTIGHUS.       115 

Apollo  and  Esculapius  were  about  to  appear  at  Pontus.  The  people  of  Abo- 
notichus  commenced  building  a  temple  for  Alexander,  who  now  soon  acquired 
great  reputation  and  renown. 

Lucian  describes  him  as  he  then  appeared;  tall,  majestic,  extremely  hand- 
some— hair  long  and  flowing,  complexion  fair,  a  moderate  beard,  partly  his 
own  and  partly  false,  but  the  imitation  excellent;  eyes  large  and  lustrous,  and 
voice  sweet  and  limped.  "As  to  his  character,"  says  he,  "God  grant  that  1 
may  never  meet  with  such  another.  His  cunning  was  wonderful,  his  dexterity 
matchless.  His  eagerness  for  knowledge,  his  capacity  for  learning  and  power 
of  memory,  were  equally  extraordinary." 

He  made  for  the  serpent  a  human  face,  of  linen,  which  was  painted  in  an 
ingenious  manner,  and  so  arranged  that  the  mouth  would  open  and  shut,  and 
this  was  the  face  of  Esculapius.  From  it  he  delivered  oracles  and  spoke  in 
unknown  tongues. 

The  temple  was  finished,  the  god  was  formally  established  in  it,  and  the  or- 
acles became  a  permanent  institution.  People  flocked  from  all  parts  of  Asia 
Minor,  to  consult  them.  Immense  treasures  flowed  into  the  coffers  of  Alex- 

4 

ander. 

"The  air  was  full  of  miracles.  The  sick  were  healed;  the  dead  were  raised 
to  life."  The  Christians  considered  him  a  missionary  of  the  devil. 

Among  his  dupes  was  Rutelian,  a  senator,  in  high  favor  with  the  emperor. 

There  was  a  girl,  said  to  be  the  daughter  of  Selene,  the  moon,  and  Alexan- 
der. She  is  declared  to  be  destined  for  Rutelian,  and  the  marriage  is  celebra- 
ted with  great  pomp  and  splendor. 

'Lucian  himself  visited  Alexander  and  endeavored  to  expose  him.  He  frank- 
ly admits  that  the  attempt  was  a  complete  failure.  When  the  prophet  gave 
him  his  hand  to  kiss,  Lucian  bit  it  to  the  bone.  For  this,  he  came  near  pay- 
ing the  forfeit  of  his  life.  Alexander,  concealing  his  pain  and  mortification, 
treated  Lucian  with  the  utmost  courtesy  and  kindness,  and  gave  him  a  vessel 
for  his  return  home.  The  commander  was  secretly  instructed  to  throw  him 
overboard.  This  he  was  too  humane  to  do,  but  told  Lucian,  he  should  be 
obliged  to  put  him  ashore,  which  he  did;  and  Lucian  found  himself  in  Bi- 
thynia,  a  long  way  from  home. 

He  returned,  a  wiser  man,  and  the  prophet  continued  to  flourish.  The  em- 
peror bestowed  distinctions  upon  him.  He  lived  to  be  an  old  man,  and  died  in 
the  acme  of  his  fame. 


116         SECOND  PERIOD.  A.D.SQ  TO  A.D.  120. 

APULEIUS. — Some  of  the  early  writers  speak  of  Apu- 
leius  as  a  worker  of  miracles.  He  was  a  pagan  philos- 
opher of  the  Platonic  school,  born  at  Madaura,  in  Af- 
rica. 

He  lived  about  A.  D.  150.  He  was  distinguished 
for  his  eloquence,  and  stood  high  as  a  Latin  writer. 
Having  married  a  rich  widow  at  Tripoli,  he  was  prose- 
cuted by  his  relations,  on  a  charge  that  he  had,  in  his 
courtship,  made  use  of  magical  arts.  He  defended 
himself,  on  that  occasion,  by  an  "apology,"  which  is 
still  extant.  There  has  also  come  down  to  us,  another 
of  his  works,  entitled,  "Metamorphosis,  or  the  Golden 
Ass;"  supposed  to  have  been  a  satire  on  the  wealthy 
debauchees  of  his  time.  Lactantius,  referring  to  what 
Hierocles  had  asserted,  that  Apollonius  was  greater 
than  Christ,  because  he  rescued  himself  from  Domi- 
tian,  while  Christ  was  put  to  death,  says  it  is  some- 
what strange  that  writers  should  pass  over  Apuleius,  "of 
whom  many  wonderful  things  are  commonly  said." l 

ANTINOUS  was  a  beautiful  youth,  a  favorite  of  the 
Emperor  Hadrian.  He  was  born  in  Bithynia.  He  ac- 
companied Hadrian  to  Egypt,  and  was  drowned  in  the 
Nile,  A.  D.  132.  A  city  called  Antino-opolis,  was  built 
by  the  emperor,  near  the  spot  where  he.  perished,  and 
countless  statues  were  erected  in  his  honor.  Some  of 
them  still  exist,  and  are  remarkable  for  their  beauty. 

Justin  Martyr  says  he  was  worshipped  as  a  god.3 

Origen  says  there  were  miracles  wrought  in  many  pla- 
ces, 8  and  Celsus  mentions,  as  miracle-workers,  Escula- 
pius,  Aristeas  of  Proconnesus,  and  Cleomedes  of  Asty- 
palsea. 

(1.)  Lact.  Inst.  lib.  5,  ch.  3. 
(2.)  1st  Apology,  ch.  29. 
(3.)  Contra  Celsum,  3.  3. 


AGE  OF  MIRACLES.  JEWISH  Si'lEBSTITIONS.      117 


JEWISH    SUPERSTITIONS. 

The  Jews?  were  ever  exceedingly  superstitious.  The  miracles  of  the  Old  Tes- 
tament are  familiar  to  the  reader.  These  were  supplemented  by  an  innu- 
merable multitude  of  angels  and  demons  of  every  description.  . 

The  casting  out  of  demons  was  familiar  to  the  Jews,  long  before  the  coming 
of  Christ.  In  the  Book  of  Tobit,  the  angel  Raphael  directs  fumigation  with 
the  heart  and  liver  of  a  fish,  in  order  to  drive  a  demon  out  of  a  man  or  woman, 
so  that  it  will  never  return.  The  demon  Asmodeus  was  in  love  with  Sara,  the 
daughter  of  Raguel,  and  had  strangled  seven  men  who  were  going  to  marry 
her;  but  by  the  process  mentioned  above,  he  was  driven  out,  and  flew  into 
Egypt,  where  he  was  bound  by  the  angel.— Book  of  Tobit,  6. 7;  3. 7;  6. 14,  &c. 

In  the  Book  of  Enoch,  the  names  of  twenty-one  angels  are  given,  who  had 
fallen,  through  love  for  the  daughters  of  men.  The  offspring  of  these  were 
giants,  whose  height  was  8,000  ells.  From  these  come  the  evil  demons 
of  earth. 

h'aphael  was  the  angel  who  presided  over  the  spirits  of  men.  Uriel  was  the 
an  <:•»•!  of  thunder,  earthquakes,  &c.  There  were  spirits  controlling  the  winds 
and  the  lightning,  others  over  the  seas,  and  still  others  over  hail,  snow,  frost, 
&c,  &c—Sook  of  Enoch,  ch.  69;  chs.  7,  8,  9,  34,  tfec. 

The  Jews  believed  the  stars  were  animated  beings. — Gfrorer,  das  Yahr  des 
Hells,  1,  p.  362. 

Enoch  saw  seven  stars  bound  together,  and  he  enquired  of  the  angel,  on  ac- 
count of  what  sin  they  were  bound.  Uriel  replied,  they  were  stars  which  had 
transgressed  the  commands  of  the  highest  God,  and  they  were  thus  bound 
till  ten  thousand  worlds,  the  number  of  days  of  their  transgression,  should  be 
accomplished.— [Chs.  21  and  18.] 

The  targums  are  full  of  similar  views,  concerning  the  stars  and  other  heav- 
enly bodies. 

The  multitude  of  angels  was  innumerable. 

Each  angel  had  a  particular  duty  to  perform.  Michael  was  angel  over  wa- 
ter, Jehuel  over  fire,  Jechiel  over  wild  beasts,  and  Anpiel  over  birds.  Hariel 
was  appointed  over  cattle,  Messannahel  over  reptiles,  Deliel  over  fish,  and 
Samniel  over  created  things  moving  in  the  waters,  and  over  the  face  of  the 
earth.  Ruchiel  was  set  over  the  winds,  Gabriel  over  thunder  and  fire,  and 
over  the  ripening  of  fruit.  Nuriel  over  hail,  Makturiel  over  rocks,  Alpiel  over 


118       SECOND    PERIOD.  A.D.  80    TO  A.  D.  120. 

fruit-bearing  trees,  Saroel  over  those  which  do  not  bear  fruit,  and  Sandalfon 
over  the  human  race.  Under  each  of  these  were  subordinate  angels. — San- 
Tied.  95.  2;  ffisenmenger,  Entd.  Jitd.  2.  378.  Sup.  Eelig.  wl.  l,p.  108. 

The  demons  were  equally  as  numerous.  They  were  in  the  air,  on  earth, 
in  the  bodies  of  men  and  animals,  and  even  at  the  bottom  of  the  sea.  They 
were  the  offspring  of  the  fallen  angels  who  loved  the  daughters  of  men. — Eis- 
enmenger,  Ent.  Jud.  1.  380;  2.  437. 

"Their  number  is  infinite.  The  earth  is  so  full  of  them,  that  if  man  had 
power  to  see,  he  could  not  exist,  on  account  of  them.  There  are  more  demons 
than  men,  and  they  are  about  as  close  as  the  earth  thrown  up  out  of  a  newly 
made  grave." 

It  was  stated  that  each  man  had  10,000  demons  at  his  right  hand,  and  1,000 
on  his  left.  "He  who  wishes  to  discover  these  spirits,  must  take  sifted  ashes, 
and  strew  them  about  his  bed,  and  in  the  morning  he  will  perceive  their  foot- 
prints upon  them,  like  a  cock's  tread.  If  any  one  wishes  to  see  them,  he  must 
take  the  afterbirth  of  a  black  cat,  which  has  been  littered  by  a  first  born  black 
cat,  whose  mother  was  also  a  first  birth,  bum  and  reduce  it  to  powder,  and  put 
some  of  it  in  his  eyes,  and  he  will  see  them." — Bab.  Beracoth.  6.  1. 

The  casting  out  of  demons,  was  an  important  feature  in  the  Jewish  theolog- 
ical system.  Dr  Lightfoot  says,  "There  was  hardly  any  people  in  the  whole 
world,  that  more  used,  or  were  more  fond  of  amulets,  charms,  mutterings,  ex- 
orcisms, and  all  kinds  of  enchantments." — Lightfoot,  HOTCB  Heb.  et  Talm. 
Works,  11.  p.  299. 

Josephus  states,  that  among  other  gifts,  God  gave  to  Solomon  knowledge 
of  the  way  to  expel  demons.  He  himself  had  seen  a  countryman  of  his  own, 
named  Eleazar,  release  people  possessed  of  devils,  in  the  presence  of  the  Em- 
peror Vespasian,  and  his  sons,  and  of  his  army.  He  put  a  ring,  containing 
one  of  the  roots  prescribed  by  Solomon,  to  the  nose  of  the  demoniac,  and  drew 
the  demon  out  by  his  nostrils,  and  in  the  name  of  Solomon,  and  reciting  one 
of  his  incantations,  he  adjured  him  to  return  no  more. — Antiquities  of  the  Jews, 
bk.  8,  ch.  2,  sec.  5. 

MIRACLES  OF  THE  FATHERS. — These  commence  about 
the  middle  of  the  second  century.  More  than  a  hun- 
dred years  ago,  Rev.  Dr.  Middleton,  in  his  'Free  Enqui- 
ry into  the  Miraculous  Powers  of  the  Christian  church/ 
called  attention  to  the  fact,  that  in  the  writings  of  the 


AGE  OF  MIEACLES.       MIRACLES  Of  THE  FATHERS.       119 

apostolic  fathers,  [referring  to  those  who  had  written 
previous  to  about  A.  D.  150,]  there  was  not  the  least 
pretense  to  the  possession  of  extraordinary  gifts,  nor 
to  any  standing  power  of  working  miracles;  and  show- 
ed that  the  claim  in  the  second  century,  was  first  set 
up  about  the  time  of  Justin  Martyr. 

"Here  then,"  said  he,  "we  have  an  interval  of  about 
half  a  century,  the  earliest  and  purest  of  all  Chris- 
tian antiquity,  after  the  days  of  the  apostles,  in 
which  we  find  not  the  least  reference  to  any  standing 
power  of  working  miracles." 

In  the  writings  of  Justin  Martyr,  [A.  D.  150  to  160], 
the  claim  to  miraculous  power  was  put  forth  with  much 
distinctness.  He  says: 

"There  are  prophetical  gifts  among  us  at  this  day, 
and  both  men  and  women  are  endued  with  extraordi- 
nary powers  by  the  spirit  of  God."8 

He  frequently  appeals  to  what  he  says  every  one 
might  see  with  his  own  eyes,  in  every  part  of  the  world, 
and  particularly  in  Rome,  in  the  case  of  persons  pos- 
sessed with  devils,  "who  were  cured  and  set  free,  and 
the  devils  themselves  baffled  and  driven  away,  by  the 
Christians  adjuring  and  exorcising  them  in  the  name 
of  Jesus,  when  all  other  exorcists  and  enchanters  had 
tried  in  vain  to  help  them." ; 

Justin  says  the  angels  to  whom  God  had  committed 
the  care  of  mankind,  had  been  led  away  by  love  of  the 
daughters  of  men,  and  begat  children,  who  are  the  de- 
mons, who  have  corrupted  the  human  race. 4 

He  thinks  demoniacs  are  possessed  and  tortured  by 
the  souls  of  the  wicked  dead. 6 

(1.)  Middleton's  Miscellaneous  Works,  vol.  1,  p.  8. 
(2.)  Dialogue,  chapter  88.  (3.)  Apology,  2.  6. 
(4.)  Apol.  2.  5.  Ibid.  1.  5,  14.  (5.)  Ibid.  1.  18. 


120        SECOND    PERIOD.  A.D.8Q    TO  A.  D.  120. 

Irenseus  [A.  D.  190  to  200],  affirms,  that  "all  who  are  truly  disciples  of  Je- 
sus, receiving  grace  from  him,  wrought  miracles  in  his  name,  for  the  good  of 
mankind,  according  to  the  gift  which  each  man  had  received.  Some  cast  out 
devils,  so  that  those  from  whom  they  were  ejected,  often  turned  believers,  and 
continued  in  the  church.  Others  had  the  knowledge  of  future  events,  visions, 
and  prophetical  sayings.  Others  healed  the  sick  by  the  imposition  of  hands. 
Even  the  dead  had  been  raised,  and  lived  afterward  many  years  among  them. 
It  was  impossible  to  reckon  up  all  the  mighty  works  which  the  church  per- 
formed, every  day,  to  the  benefit  of  nations." — Adv.  Hcer.  lib.  2,  ch.  82. 

And  in  regard  to  raising  from  the  dead,  he  declares  it  to  have  been  "fre- 
quently performed  on  necessaiy  occasions,  when  by  great  fasting,  and  the  joint 
supplication  of  the  church  of  that  place,  the  spirit  of  the  dead  person  returned 
into  him,  and  the  man  was  given  back  to  tfce  prayers  of  the  saints." — Adv. 
Hcer.  2.  31. 

Again:  "We  have  many,"  says  he,  "in  the  church,  endued  with  prophetic 
gifts;  speaking  with  ajl  kinds  of  tongues,  laying  open  the  secrets  of  men,  for 
the  public  good." — Ibid.  5.  6. 

Clement  of  Alexandria  [A.  D.  200],  says  presiding  an- 
gels were  distributed  over  nations  and  cities.  That  the 
Son  gave  philosophy  to  the  Greeks,  by  means  of  the  in- 
ferior angels,  and  argued  that  it  was  absurd  to  attrib- 
ute it  to  the  devil. l 

Tertullian  [A.  D.  200  to  210],  calls  upon  the  heathen  magistrates  to  "sum- 
mon before  their  tribunal  any  person  possessed  with  a  devil;  and  if  the  evil 
spirit,  when  exorcised  by  any  Christian  whatsoever,  did  not  own  himself  to  be 
a  devil,  as  truly,  as  in  other  places  he  would  falsely  call  himself  a  god,  not  dar- 
ing to  tell  a  lie  to  a  Christian,  that  then  they  should  take  the  life  of  that  Chris- 
tian."— Apology,  ch.  23. 

Again:  "There  is  a  sister  among  us,  endued  with  the  gifts  of  revelations, 
which  she  suffers  in  the  church,  during  the  time  of  divine  service,  by  an  ecsta- 
sy, in  the  spirit.  She  converses  with  angels,  and  sometimes  also  with  the 
Lord;  sees  and  hears  mysteries;  and  knows  the  hearts  of  some,  and  prescribes 
medicines  to  those  who  want  them." — De  Anima,  sec.  9. 

He  has  a  disquisition  concerning  angels  and  demons, 
in  which  he  enters  into  minute  details. 2 

He  gives  the  case  of  a  woman  who  went  to  a  thea- 
ter, and  came  back  possessed  by  a  demon;  and  on  be- 
ing cast  out,  the  evil  spirit  said  he  had  a  right  to  act 

(1.)  Stromata,  6.  17. 

(2.)  Apol.  sec.  22;  Ad.  Scapulain,  sec.  2. 


AGE  OF  MIRACLES.        MIRACLES  OF  THE  FATHERS.       121 

as  he  did,  having  found  her  within  his  limits.  * 

Origen,  [A.  D.  230],  was  of  the  opinion,  that  certain 
demons,  offspring  of  the  Titans  or  giants,  who  haunt 
the  grosser  parts  of  bodies,  and  the  unclean  places  of 
the  earth,  had  the  power  of  divining  the  future. a 

After  fully  discussing  the  question,  and  citing  many 
passages  of  scripture,  he  comes  to  the  conclusion,  that 
the  sun,  moon  and  stars  are  living,  rational  beings. 8 

He  says  many  could  heal  the  sick,  by  invoking  the 
name  of  God  over  them,  and  of  Jesus,  with  a  recital  of 
some  story  of  his  life.  "I  myself,"  says  he,  "have  seen 
many  so  healed  in  difficult  cases;  loss  of  senses,  mad- 
aess,  and  innumerable  other  evils,  which  neither  men 
nor  devils  could  cure." ' 

Theophilus,  Bishop  of  Antioch  [A.  D.  180],  says  that 
evil  and  seducing  spirits  were  exorcised,  and  cast  out 
in  his  day.  * 

Mimicius  Felix,  [3d  century],  addressing  himself  to  his  heathen  friend,  in 
his  Dialogue  of  "Octavius",  says,  "The  greatest  part  of  you  know  what  con- 
fessions the  demons  make,  concerning  themselves,  as  oft  as  they  are  expelled 
by  us,  out  of  the  bodies  of  men,  by  the  torture  of  our  words,  and  the  fire  of 
our  speech.  Saturn  himself,  and  Serapis,  and  Jupiter,  and  the  rest,  of  them, 
whom  you  worship,  constrained  by  the  pain  which  they  feel,  confess  what  they 
are.1'— Minuc.  Octav.  p.  &!,  cli.  i!7. 

Cyprian  [A.  D.  250],  Arnobius  [A.  D.  303],  and  Lac- 
tantius  [A.  D.  310],  all  give  testimony,  in  similar  lan- 
guage, to  the  casting  out  of  devils,  and  evil  spirits,  by 
the  Christians.6 

Eusebius  had  similar  views. T 

(1.)  De  Spectaculis,  sec.  26. 
(2.)  Contra  Celsum,  4.  92;  8.  11. 
(8.)  De  Principiis,  1.  7,  sec.  3;  Contra  Gels.  5.  10,  11. 
(4.)  Ibid.  lib.  3,  ch.  24. 
(5.)  Ad  Autolycum. 

(6.)  Cyprian,  Epist;  Arnobius,  lib.  1,  46;  Lactantius,  Divin.  Inst.  1.  2, 
c.  16. 

(7. 1  Prsep.  Evang.  5.  2. 


122       SECOND   PERIOD.  A.  D.  80  TO  A.  D.  120. 

Tertullian  relates  that  a  woman,  whom  he  knew,  a 
member  of  the  church,  after  having  died,  when  the 
presbyter  was  praying  for  her,  removed  her  hands  from 
her  sides,  and  folded  them  in  the  attitude  of  suppli- 
cation. * 

Even  the  great  Augustine  relates  a  number  of  most 
astounding  miracles,  which  were  performed  in  the 
church,  in  his  immediate  neighborhood. a 

THE  THUNDERING  LEGION. — Eusebius  quotes  from  a 
lost  work  of  Claudius  Apollinaris,  his  account  of  a  re- 
markable answer  to  prayer,  received,  about  A.  D.  175r 
by  the  Christian  soldiers  of  the  Emperor  Marcus  Aure- 
lius,  in  his  war  with  the  Quadri.  Tertullian,  writing 
about  A.  D.  200,  in  a  public  apology,  also  urges  the  same 
fact. 

The  incident  referred  to  was  this: 

"It  is  said,  that  when  Marcus  Aurelius  Caesar  was  forming  his  troops  in 
order  of  battle,  against  the  Germans  and  Sannatians,  he  was  reduced  to  ex- 
tremities, by  a  failure  of  water." 

Thereupon,  in  answer  to  the  prayers  of  the  Christian  soldiers  of  the  Melitine 
Legion,  so  called,  there  came  thunderbolts,  which  caused  the  enemy's  flight 
and  overthrow.  And  upon  the  emperor's  army,  a  rain,  "which  restored  it  en- 
tirely, when  it  was  all  but  perishing  by  thirst." — Euseb.  Ecc.  Hist.  5.  5. 

This  circumstance  we  mention,  not  because  there  is 
any  miracle  connected  with  it,  even  in  appearance; 
since  there  is  nothing  miraculous  in  a  sudden  shower, 
or  in  a  superstitious  people  being  frightened  by  thun- 
derbolts; but  because  of  the  great  prominence  which 
has  been  given  to  it,  in  what  might  be  called  miraculous 
literature. 

Much  has  been  written  upon  it.  Dion  Cassius  attrib- 
utes the  occurrence  and  the  preservation  of  the  army 
to  an  Egyptian  magician,  by  the  name  of  Amuphis.  Ju- 
lius Capitolinus  attributes  it  to  the  emperor's  prayers. 

(1.)  De  Anima,  sec.  51.  (2.)  De  Civ.  Dei,  22.  8. 


AGE  OF  MIRACLES.       TEE  THUNDERING  LEGION.      123 

Themistius  the  same.  Baronius,  Moyle,  Scaliger,  Yale- 
sius  and  others  have  written  about  it;  and  more  lately, 
Dr.  John  Henry  Newman  has  devoted  fourteen  pages  to 
it,  at  the  close  of  which,  he  concludes  it  to  have  been 
a  very  noted  miracle.  * 

There  was  no  doubt,  an  occurrence  of  the  kind;  the- 
army,  when  in  dire  extremity,  having  been  relieved  by 
a  sudden  fall  of  rain.  This  we  learn  from  Dion  Gas- 
sius  and  other  heathen  writers,  and  from  a  sculpture 
on  the  celebrated  Antonine  Column  at  Eome,  where  is 
a  figure  of  Jupiter  Pluvius,  scattering  lightning  and 
rain,  the  enemy  and  their  horses  lying  prostrate,  and 
the  Eomans,  sword  in  hand,  rushing  upon  them. 

We  hear  nothing  of  any  connection  of  Christians  in 
the  transaction,  except  from  Tertullian  and  Eusebius, 
and  those  who  copied  from  them. 

As  to  the  Christian  legion,  called,  according  to  Euse- 
bius, the  Melitine  Legion,  which  he  represents  as  after- 
ward remaining  intact,  Moyle  says  there  were  few  or  no 
Christians  in  the  army;  and  adds,  "I  would  as  soon  be- 
lieve my  Lord  Marlborough  had  a  whole  regiment 
of  Quakers  in  his  army,  as  that  Antoninus  had  a  whole 
legion  of  Christians  in  his.3 

Then,  as  to  the  name  "Thundering,"  applied  to  the 
Melitine  Legion,  which  Eusebius  makes  Apollinaris 
say,  the  emperor  gave  to  it  on  account  of  this  transac- 
tion, the  fact  is,  that  one  of  the  Eoman  Legions  liad 
that  name,  from  the  time  of  Augustus  Caesar. 

TURNING  WATER  INTO  OIL. — Narcissus,  Bishop  of  Je- 
rusalem, when  oil  failed  for  lamps,  at  the  vigil  of  East- 
er, sent  the  persons  who  had  the  care  of  them,  to  the 

(1.)  Two  Essays  on  Scripture  Miracles,  &c.,  London,  1870,  2d  Edn.  pp.  240 
to  254. 
(2.)  Moyle's  Posthumous  Works,  vol.  2,  pp.  84,  85. 


124         SECOND  PERIOD.  A.D.SQ  TO  A.D.m. 

neighboring  well  for  water.  When  they  brought  it,  he 
prayed  over  it,  and  it  was  changed  into  oil.  At  least, 
so  says  Eusebius.  *  Narcissus  was  made  bishop  about 
180. 

This  reported  miracle  has  been  the  occasion  of  learn- 
ed disquisitions  by  Dodwell,  Jortin  and  many  others. 
Newman  devotes  several  pages  to  it,  and  closes  by  say- 
ing, that  while  he  cannot  say  positively  that  he  be- 
lieves it,  yet  he  has  no  doubt  about  it. 2 

From  the  list  of  noted  miracles  discussed  by  Dr. 
Newman,  these  two  have  been  mentioned,  because 
they  are  said  to  have  occurred  in  the  second  century. 

It  is  a  significant  fact,  that  they  both  come,  either 
originally,  or  with  important  accessions,  from  Euse- 
bius. 

APOCRYPHAL   WRITINGS. 

From  the  middle  of  the  second  century,  and  even  earlier,  the  Christian 
world  was  flooded  with  anonymous  writings  of  a  religious  character,  filled 
with  miracles  of  every  description.  There  was  a  morbid  demand  for  that  kind 
of  literature.  At  a  later  day,  these  writings  were  styled  apocryphal. 

There  were  gospels,  acts,  revelations,  epistles,  &c.  &c. 

The  Revelation  of  Moses,  gives  a  long  history  of  Adam  and  Eve.  The  Rev- 
elation of  Esdra,  resembles  somewhat  the  Apocalypse  of  John.  The  Revela- 
tion of  Paul  is  of  the  same  sort,  relating  at  great  length,  the  wonderful  things 
revealed  to  Paul,  when  he  went  up  to  the  third  heaven,  and  was  caught  up 
into  paradise,  and  heard  unspeakable  words.  [2d  Cor.  12.  4.]  There  is  an- 
other Revelation  of  John,  the  Book  of  John  concerning  the  Falling  Asleep 
of  Mary,  the  Passing  [Translation]  of  Mary,  &c. 

The  Acts  of  Peter  and  Paul,  the  Acts  of  Paul  and  Thecla,  and  the  story 
of  Perpetua,  have  been  already  mentioned. 

The  Acts  of  Barnabas  relate  the  journeyings,  the  miracles  and  martyrdom 
of  that  apostle. 

Finding  a  town,  called  Curium,  was  very  wicked,  he  rebuked  it,  and  the 
' western  part  fell,  "so  that  many  were  wounded,  and  many  of  them  also  died." 

(1.)  Ecclesiastical  Hist.  6. 9.  (2.)  Essays  on  Miracles,  p.  259. 


AGE  OF  MIRACLES.  APOCRYPHAL  WRITINGS.       125 

THE  ACTS  OF  PHILIP. — Nicanora,  wife  of  the  proconsul  of  Hierapolis, 
having  been  converted  and  healed  of  her  sickness  by  the  preaching  of  Philip, 
her  husband  was  so  enraged,  that  he  caused  them  both,  with  Bartholomew,  to 
be  scourged,  and  the  two  apostles  to  be  hanged,  Philip  head  downward.  In 
this  position,  Philip  has  a  long  conversation  with  Bartholomew,  and  preaches 
a  discourse  to  those  standing  about.  When  Mariamne  was  stripped,  her  body 
was  changed,  and  became  a  glass  chest  filled  with  light. 

THE  ACTS  AND  MARTYRDOM  OP  ANDREW. — Andrew  has  a  discussion  with 
JDgeates,  the  proconsul.  ^Egeates,  becoming  very  angry,  has  Andrew  cruci- 
fied. Afterward,  he  was  himself  tormented  by  the  devil,  and  came  to  a  vio- 
lent death. 

Besides  these,  there  were  the  Acts  of  Andrew  and  Matthias,  in  the  City 
of  the  Man-Eater,  the  Acts  of  Peter  and  Andrew,  the  Acts  and  Martyrdom 
of  St.  Matthew,  the  Acts  of  the  Holy  Apostle  Thomas,  and  many  others. — 
Fabricius  has  a  list  of  Apocryphal  Acts,  36  in  number.  Some  of  them  are 
written  very  much  in  the  style  of  the  Acts  of  the  Apostles. 

THE  MIRACLES  OF  THE  NEW  TESTAMENT. 

When  we  turn  to  the  miracles  of  the  New  Testa- 
ment, we  instinctively  feel  like  making  them  an  excep- 
tion to  the  mass  of  wonders  of  that  age.  How  much 
of  this  feeling  may  be  owing  to  education  and  associa- 
tion, we  will  not  stop  to  enquire;  and  perhaps  it  would 
not  be  found  easy  to  determine. 

The  fact,  however,  cannot  be  ignored,  that  there  is 
no  evidence  showing  that  either  of  the  five  books  in 
which  these  miracles  are  recorded,  was  written  until 
nearly  one  hundred  and  fifty  years  after  the  transac- 
tions are  said  to  have  occurred.  How  much  earlier  the 
manuscripts  existed  from  which  these  books  were  com- 
piled, is  not  known.  None  of  them  can  be  clearly 
traced  to  the  first  century. 


126       SECOND    PERIOD.  A.D.  80    TOA.D.12Q. 

Other  facts  will  bear  consideration.  A  large  number 
of  these  miracles  consist  in  casting  out  demons  from 
human  beings.  But  the  doctrine  of  demons,  is  a  doc- 
trine of  the  past.  It  is  now  recognized  and  admitted, 
that  from  the  beginning,  the  demons  have  existed  on- 
ly subjectively,  as  forms  of  doctrine  and  belief.  What 
then  becomes  of  this  class  of  miracles? 

If,  without  irreverence,  we  carefully  examine  even 
the  most  imposing  class  of  New  Testament  miracles, 
looking  upon  them  at  the  same  time  as  violations  of 
known  laws  of  nature,  (without  which,  a  miracle  los- 
es its  force  and  meaning),  we  meet  with  very  serious 
obstacles,  in  the  way  of  giving  them  implicit  credence. 

In  the  case  of  Jairus'  daughter,  we  have  but  to  take 
the  explicit  language  of  Jesus  himself,  "The  maid  is 
not  dead,  but  sleepeth." 

There  are  two  other  reported  cases  of  raising  from 
the  dead,  in  the  canonical  gospels.  The  raising  of  the 
son  of  the  widow  of  Nain,  is  found  only  in  the  compi- 
lation of  Luke.  The  authorship  of  the  manuscript 
containing  it  and  the  time  when  it  was  written,  are  in- 
volved in  obscurity. 

The  raising  of  Lazarus,  and  the  turning  of  water  into 
wine,  the  two  transactions  most  plainly  contravening 
the  laws  of  nature,  are  only  related  in  the  Gospel  of 
John;  the  author  of  that  work  having  probably  taken 
them  from  the  Acts  of  Pilate. 

Why  do  the  other  canonical  gospels  contain  no  men- 
tion of  those  stupendous  miracles? 


AGE  OF  MIRACLES.       THE  MIRACLES  OF  THE  N.  T.       127 

How  can  the  belief  in  miracles,  be  of  any  import- 
ance, in  the  Christian  system?  If  the  doctrines  and 
precepts  of  the  Christian  religion,  are  adapted  to  the 
nature  of  man,  and  in  harmony  with  the  divine  econ- 
<omy  of  the  universe,  they  will  stand,  through  all  time. 
If  not,  they  will  fall.  The  changing  of  one  element  or 
substance  into  another,  or  even  the  raising  of  a  person 
from  the  dead,  cannot  make  wrong  right,  or  change 
the  truth  into  a  falsehood. 

This  great  truth  was  all  but  comprehended  by  Ter- 
tullian,  intellectually  the  most  vigorous  of  all  the  ear- 
ly fathers.  He  declared  that  the  proof  of  the  Christian 
religion  by  miracles,  was  inconclusive;  "because/'  said 
he,  "Jesus  Christ  has  assured  his  disciples,  that  some 
would  arise,  who  should  work  false  miracles." — 
Adv.  Marcion^  3.  3. 

Archbishop  Trench  falls  into  the  same  line  of  argu- 
ment: 

"A  miracle  does  not  prove  the  truth  of  a  doctrine,  or  the  divine  mission 
of  him  that  brings  it  to  pass.  The  doctrine  must  first  commend  itself  to  the 
conscience  as  being  good,  and  only  then  can  the  miracle  seal  it  as  divine." — 
JVotes  on  the  Miracles  of  our  Lord,  Sth  Edn.  1866,  p.  25. 

The  same  view  is  taken  by  Mozly  and  others.  But 
if  the  doctrine  has  received  the  sanction  of  the  con- 
science as  good,  is  it  not  already  divine?  And  what 
need  of  the  miracle  afterward? 

We  gladly  accept  the  views  of  these  eminent  divines, 
and  hail  them  as  a  long  step  forward,  in  that  progress 
which  will  bring  science  and  religion  into  harmony,  as 
tout  different  phases  of  universal  law. 


128       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 


THIRD   PERIOD.       A.  D.  120   TO  A.  D.   130. 

THE   THREE  APOCRYPHAL  GOSPELS. 

CHAPTER     X. 
EXTANT  GOSPELS  OF  THE  SECOND  CENTURY. 

THE      PROTEVANGELION. 

Of  the  extant  gospels  of  the  second  century,  the 
three  most  ancient  are,  the  Protevangelion,  or  Book  of 
James,  the  Gospel  of  the  Infancy,  and  the  Acts  of  Pi- 
late, or  Gospel  of  Mcodemus. 

The  Protevangelion  was  attributed  to  the  apostle 
James,  and  was  called  by  Origen,  The  Book  of  James.' 

It  is  generally  considered  one  of  the  oldest  gospels 
of  the  second  century;  probably  appearing  about  the 
third  decade.  The  name,  'First  Gospel,7  would  indicate 
it  to  be  the  first  of  certain  writings  of  the  kind. 

The  following  is  an  abstract  of  its  contents: 

THE   PROTEVANGELION. 

CHAPTER  1. — An  account  ot  Joachim,  and  of  the  refusal  of  his  offerings,  in 
the  temple,  which  were  despised,  because  he  had  no  children. 

CHAPS.  2  and  3. — Anna,  the  wife  of  Joachim,  mourns  her  barrenness,  and 
has  a  conversation  upon  the  subject,  with  her  maid,  Judith. 


APOCRYPHAL   GOSPELS.       THE  PROTEVANGELION.       129 

CHAPS.  4  to  7. —  The  angel  announces  to  Anna,   that  she  is  to  have  a  child. 

She  brings  forth  a  daughter,  and  calls  her  name  Mary. 

When  Mary  was  nine,  months  old,  she  walked  nine  steps.  When  she  wus  a 
year  old,  Joachim  gave  a  great  feast  to  the  priests,  scribes,  elders,  and  all  the 
people  of  Israel. 

When  she  was  three  years  old,  they  took  her  to  the  temple,  accompanied  by 
the  daughters  of  the  Hebrews,  carrying  lamps. 

CHAPS.  8  and  9. — She  continued  in  the  temple,  and  received  her  food  from 
the  hand  of  an  angel.  When  she  was  twelve  years  old,  the  priests  met  in  con- 
sultation, to  determine  what  to  do  with  her.  Zacharias,  the  high  priest, 
consulting  the  Lord,  was  told  to  summon  the  widowers  with  their  rods,  <£•(;. 
The  priest  took  the  rods,  and  went  into  the  temple  to  pray.  After  finishing 
his  prayer,  he  came  out  and  distributed  the  rods. 

"The  last  rod  was  taken  by  Joseph,  and  behold,  a  dove  proceeded  out  of  the 
rod,  and  flew  upon  the  head  of  Joseph."  The  high  priest  then  designated 
Joseph,  as  the  one  to  take  the  virgin. 

"But  Joseph  refused,  saying:  'I  am  an  old  man,  and  have  children;  but  she 
is  young,  and  I  fear  lest  I  should  appear  ridiculous  in  Israel.'  "  The  priest 
insisting,  Joseph  took  her  to  his  house,  and  then  went  away,  to  mind  his  trade 
of  building. 

CHAP.  10. — Mary  selected  by  the  prieste  to  spin  the  true  purple,  for  ;: 
veil  for  the  temple. 

CHAP.  11. — The  announcement  to  Mary  by  the  angel.    Similar  to  Luk- 

CHAP.  12. — Mary  visits  her  cousin  Elizabeth.  Similar  to  the  account  in 
Luke.  She  is  now  14  years  old. 

CHAPS.  13  and  14. — Joseph,  returning  from  building  houses  abroad,  found 
the  virgin  with  child,  and  reproached  her.    Mary  protested  her  inno 
saying,  she  knew  not  how  it  had  occurred. 

Joseph  was  about  to  put  her  away,  when  an  angel  appeared,  and  dissu;:  <!••<! 
him  from  it.  Joseph  then  took  the  virgin,  glorifying  God. 

CHAPS.  15  and  16. — Joseph  and  Mary  were  brought  before  the  pries' 
cused  of  having  violated  her  virginity;  Joseph  having  taken  her,  merely  to 
keep  as  a  virgin. 

Joseph  was  required  to  drink  holy  water,  which  he  did,  unharmed.  He  was 
then  acquitted. 

CHAPS.  17  and  18. — Joseph  and  Mary  went  to  Bethlehem  to  be  taxed.  As 
Mary's  time  drew  near,  they  were  obliged  to  stop,  three  miles  from  Bethlelv  -:a. 

Mary  was  taken  into  a  cave,  and  left,  with  Joseph's  sons,  while  Joseph  went 
to  Bethlehem  after  a  midwife.  On  the  way,  he  saw  various  prodigies.  Fowls 
of  the  air,  stopping  in  the  midst  of  their  flight;  people  sitting  before  a  table 
at  dinner,  their  hands  on  the  table  motionless;  sheep  standing  still,  the  shep- 
herd with  his  hand  raised  to  smite  them,  his  hand  remaining  motionless:  IT*  . 
with  their  mouths  to  the  water,  but  not  drinking. 


130       THIRD    PERIOD.  A  D.  120    TO   A.  D.  130. 

CHAPS.  19  and  20. — Joseph  met  a  midwife.  As  they  approached  the  cave,  a 
bright  cloud  overshadowed  it,  and  going  in,  they  found  Jesus  was  born.  Sa- 
lome came  to  the  cave,  and  desiring  proof  that  Mary  was  a  virgin,  proof  was 
vouchsafed.  But  as  a  result,  Salome's  hand  immediately  withered.  She  pray- 
ed to  the  Lord;  an  angel  appeared,  and  told  her  to  take  the  child,  and  her 
hand  would  be  restored.  She  took  the  child,  and  her  hand  was  made  whole. 

CHAP.  21. — Wise  men  came  from  the  east  to  Bethlehem,  enquiring  for  the 
King  of  the  Jews.  The  interview  between  Herod  and  the  wise  men.  Similar 
to  Matthew. 

•  CHAPS.  22  to  24. — Herod,  having  issued  his  order  for  the  slaughter  of  the 
children,  "Mary,  hearing  that  the  children  were  to  be  killed,  being  under  much 
fear,  took  the  child,  and  wrapped  him  up  in  swaddling-clothes,  and  laid  him 
in  an  ox-manger,  because  there  was  no  room  for  them  in  the  inn." 

Elizabeth,  hearing  that  her  son  John  was  to  be  searched  for,  took  him,  and 
went  up  into  the  mountains.  There  a  mountain  opened  and  received  them. 
Zachanas,  because  he  would  not  disclose  the  hiding  place  of  his  son  John,  was 
murdered  in  the  entrance  of  the  temple.  When  Zacharias  was  killed,  "the 
roofs  of  the  temple  howled,  and  were  rent  from  the  top  to  the  bottom,  and  his 
blood  was  congealed  to  stone.1' 

CHAP.  25. — CONCLUSION.  "I,  James,  wrote  this  history  in  Jerusalem;  and 
when  the  disturbance  was,  I  retired  into  a  desert  place,  until  the  death  of 
Herod.  And  the  disturbance  ceased  at  Jerusalem." 

OPINIONS  OF  THE  FATHERS. 

The  account  in  the  Protevangelion,  of  the  murder  of 
Zacharias,  father  of  John  the  Baptist,  was  generally 
accredited  by  the  fathers.  It  is  mentioned  and  endors- 
ed by  Tertullian, '  by  Origen, 2  by  Epiphanius, 3  by  The- 
ophilact, 4  and  others. 

The  Protevangelion  says,  Zacharias  was  killed  at  the 
entrance  of  the  temple,  and  his  blood  was  hardened  in- 
to stone.— [Ch.  24.] 

Tertullian  says,  Zacharias  was  killed  between  the  al- 
tar and  the  temple,  and  the  drops  of  his  blood  made 
indelible  impressions  on  the  stones. 

(1.)  Scorpiac.  adv.  Gnost.  c.  8. 

(2.)  Horn.  26,  in  Matt.  23,  fol.  49. 

(8.)  De  Vit.  Prophet,  vol.  2,  p.  250,  (attributed  to  Epiphanius.) 

(4.J  In  Matt 


APOCRYPHAL    GOSPELS.       THE  PROTEVANGELION.       131 

As  has  been  already  mentioned,  the  circumstance  of 
Joseph  being  an  old  man  when  Mary  was  betrothed  to 
him,  and  having  had  children  by  a  former  wife,  was  ac- 
credited by  the  fathers  generally.  The  Protevangeliou 
was  here  supported  by  the  Gospel  of  Peter. 

Origen  it  is  true,  only  refers  to  it  as  believed  by  some, 
but  others  adopt  it  implicitly.  Eusebius  says  James 
was  called  the  brother  of  Christ,  because  he  was 
also  called  the  son  of  Joseph. '  Epiphanius  says  the 
same, u  and  in  another  place,  that  Joseph  was  about 
fourscore  years  old  when  he  married  Mary;  and  had  six 
children  before  that  time,  by  a  former  wife; 3  and  again, 
writing  against  a  sect  which  denied  the  perpetual  vir- 
ginity of  Mary,  he  says: 

"Joseph  was  very  old  when  he  married  Mary,  and  had  been  many  years 
a  widower;  that  he  was  the  brother  of  Clophas,  the  son  of  James,  sin- 
named  Panther;  that  he  had  his  first  wife  of  the  tribe  of  Judah,  and  by  her 
six  children,  to  wit,  four  sons  and  two  daughters.  His  eldest  son  was  James, 
surnamed  Oblias,  (this  proUiidy  Taken  from  Eusebius,  Ecc.  Hist.  2.  23),  that  he 
begat  him  when  he  was  about  forty  years  old;  after  him  he  had  another  son 
naint'd  Jose,  then  Simeon  and  Judas,  and  then  his  two  daughters  Mary  and 
Salome:  after  his  wife's  death,  he  continued  many  years  a  widower,  and  about 
fourscore  years  old,  married  Mary." — Epiph.  Hwes.  78.  sec.  8. 

So  also  was  the  account  in  the  Protevangelion  ac- 
cepted as  true  by  Hilary, 4  by-Chrysostom,  [A.  D.  407], 
Cyril  [A.  D.  375],  by  Euthimius  and  Theophylact,  and 
generally,  as  Bishop  Pearson  says, 5  by  all  the  Latin  fa- 
thers till  Ambrose,  [A.  D,  390],  and  the  Greek  fathers 
afterward. 

Epiphanius  refers,  also,  to  the  death  of  Zacharias,  but 
there  is  a  wide  departure  from  the  account  in  the  Pro- 
tevangelion. 

(1.)  Ecc.  Hist.  2.  1.  (2.)  Hseres.  29;  Naz.  sec.  3,  4. 

(0.)  Hseres.  51;  Alogor.  sec.  10. 

(4.)  In  Matth.  1.  (5.)  On  the  Creed,  p.  175,  Art.  3. 


132       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

"It  was"  he  says,  "the  occasion  of  the  death  of  Zacharias  in  the  temple, 
that  when  he  had  seen  a  vision,  he  through  surprise  was  willing  to  disclose  it, 
and  his  mouth  was  stopped.  That  which  he  saw,  was  at  the  time  of  offering 
incense;  and  it  was  a  man  standing  in  the  form  of  an  ass. 

"When  he  had  gone  out,  and  had  a  mind  to  speak  thus  to  the  people,  'Wo 
unto  you,  whom  do  ye  worship?'  he  who  had  appeared  to  him  in  the  temple,, 
took  away  the  use  of  his  speech.  Afterwards,  when  he  recovered  it,  and  was 
able  to  speak,  he  declared  this  to  the  Jews,  and  they  slew  him.  They  add, 
that  on  this  very  account,  the  high  priest  was  appointed  by  their  lawgiver,  to 
carry  little  bells,  that  whensoever  he  went  into  the  temple  to  sacrifice,  he 
whom  they  worshiped,  hearing  the  noise  of  the  bells,  might  have  time  enough, 
to  hide  himself,  and  not  be  caught  in  that  ugly  shape  and  figure." — Epiph. 
Hew.  79.  5. 

That  Mary,  at  three  years  of  age,  was  taken  to  the 
temple,  and  remained  there  eleven  years,  was  received 
as  true  by  Euodius,  Gregory  of  Nyssen,  [380],  Damas- 
cene, [725],  Germanus,  Bishop  of  Constantinople,  An- 
dreas Cretensis,  [675],  George  bishop  of  Mcomedia  and 
others. ' 

The  Protevangelion  was  not  condemned  by  the  de- 
cree of  Pope  Gelasius. 

Jones  was  mistaken  in  supposing  that  Epiphanius 
and  Austin  were  the  first  writers  who  had  recog- 
nized the  Protevangelion. a  Origen  mentioned  it  as  'the 
Book  of  James;5  Tertullian  was  acquainted  with  it, 
and  still  earlier,  Justin  Martyr. 

The  fact  that  Christ  was  born  in  a  cave,  is  frequently 
alluded  to  in  the  writings  of  the  fathers.  Thus  Greg- 
ory Nyssen  [380],  says: 

"We  are  indeed,  cheered  by  the  gospel,  when  we  revert  to  the  speech  at 
Bethlehem,  and  when  we  contemplate  the  divine  mysteries  in  the  cave." 
"tfTtTjhaio)  /uvdrypia." — Greg.  Nys.  Op.  vol.  3,  p.  348.  [See  also,  the  chap- 
ter of  this  work  entitled,  'Justin  Martyr.1] 

(1.)  See  Baronius,  [1588],  Apparat.  ad  Annal.  no.  48. 
(2.)  Jeremiah  Jones,  New  Method,  &c.  vol.  2,  p.  144. 


APOCRYPHAL    GOSPELS.      THE  PROTEVANGELION.       133 


CHAPTER    XI. 

THE  PROTEVANGELION, 
AND  THE  GOSPELS  OF  LUKE  AND  MATTHEW. 


THE  PKOTEVANGELION  ONE  OF  THE  MANUSCRIPTS  USED  IN  THE  COM- 
PILATIONS 01  LIKE  AND  MATTHEW — THE  PROTEVANGELION  AND  THE 
FJKST  TWO  <  11  \i'i  I:HS  OP  LUKE  AND  MATTHEW  COMPARED. — WHICH  WAS 

Fills'!1    V.KITTKX? 

Dr.  Frederick  Schleiermacher,  who  is  styled,  in  the 
Imperial  Dictionary  of  Biography,  "the  most  influen- 
tial  theologian  of  Protestant  Germany,  that  has  ap- 
peared during  the  present  century,"  in  an  able  essay, 
has  shown,  that  the  Gospel  of  Luke  consists,  almost 
entirely,  of  a  compilation  of  manuscripts,  older  than 
the  time  of  the  compiler. 

Speaking  of  the  first  and  second  chapters,  he  says: 

"It  is  impossible,  at  the  outset,  to  avoid  observing  the  great  difference  of 
style,  between  the  introductory  passage,  (ch.  1,  w.  1  to  4),  and  this  section 
(balance  of  chs.  1  and  2);  since  from  very  tolerable  and  well  constructed 
Greek,  which  even  makes  some  attempts  at  elegance,  we  suddenly  drop  into 
the  harshest  Hebraistic  phraseology;  so  that  one  is  loth  to  attribute  both  to  the 
same  hand." — Critical  Essay  on  Luke,  p.  2l,Edn.  London,  1825. 

Again: 

"If  we  compare  the  end  of  the  first  chapter  with  the  beginning  of  the  second, 
we  can  scarcely  remain  in  doubt,  that  the  section  from  verse  5  to  the  end  of 
the  chapter,  (ch.  1),  was  originally  an  independent  whole.  In  the  first  place, 
the  80th  verse  is  an  evident  form  of  conclusion.  

"To  this  it  may  be  added,  that  if  it  were  the  same  narrator  who  is  proceeding 
in  the  second  chapter,  many  things  ought  to  be  differently  stated." — Ib. p.  22. 


134       TH1ED    PERIOD.  A.  D.  120  TO  A.  D.  130. 

"Thus  then  we  begin,  by  detaching  the  first  chapter  as  an  originally  inde- 
pendent composition.  If  we  consider  it  in  this  light  somewhat  more  closely 
we  cannot  resist  the  impression,  that  it  was  originally,  rather  a  little  poetical 
work,  than  a  properly  historical  narrative.  The  latter  supposition  in  its  strict- 
est sense,  at  all  events,  no  one  will  adopt;  or  contend  that  the  angel  Gabriel 
announced  the  advent  of  the  Messiah,  in  figures  so  purely  Jewish,  and  in  ex- 
pressions taken  mostly  from  the  Old  Testament;  or  the  alternate  song  between 
Elizabeth  and  Mary  actually  took  place  in  the  manner  described;  or  that 
Zachariah,  at  the  instant  of  recovering  his  speech,  made  use  of  it  to  utter  the 
hymn,  without  being  disturbed  by  the  joy  and  surprise  of  the  company,  by 
which  the  narrator  himself  allows  his  description  to  be  interrupted. 

"At  all  events  then,  we  should  be  obliged  to  suppose  that  the  author  made 
additions  of  his  own,  and  enriched  the  historical  narrative  by  the  lyrical 
effusions  of  his  own  genius.  But  even  in  the  historical  part,  there  is  much 
that  will  not  admit  of  being  understood  as  literal  narrative.  In  the  first 
place,  the  whole  chronology  depends  on  the  circumstance,  which  the  author 
was  desirous  of  introducing,  that  the  child  in  Elizabeth's  womb  leaped  for  joy 
at  Mary's  approach.  Mary  is  on  this  account,  made  to  defer  her  visit  till  af- 
ter the  fifth  month;  and  in  order  to  leave  no  chasm  in  the  whole,  the  angelv 
for  the  same  reason,  is  made  to  come  to  her  no  sooner.  Immediately  after  the 
annunciation,  she  sets  out,  and  stays  three  months  with  her  cousin; — a  cir- 
cumstance also  very  improbable,  on  account  of  her  own  approaching  nuptials 
— in  order  that  upon  her  return,  the  birth  of  Jesus  might  be  immediately  sub- 
joined. 

"Similar  to  this  is  the  circumstance,  that  Zacharias  is  punished  with  dumb- 
ness for  his  unbelief,  and  thus  contrasted  with  Mary,  who  breaks  forth,  under 
divine  inspiration,  into  songs  of  praise;  and  yet  that,  although  his  unbelief 
must  long  before  have  ceased,  he  does  not  recover  his  speech  till  the  instant,, 
when,  by  confirming  the  name,  he  solemnly  recognizes  the  angel's  declaration 
of  his  son's  calling. 

"If  to  this  we  add  the  whole  grouping,  the  angel  coming  to  Zacharias,  and 
announcing  the  last  prophet  of  the  old  covenant  in  the  temple,  the  same  com- 
ing afterward  to  Mary,  and  announcing  the  advent  of  the  Messiah  in  the  des- 
pised Nazareth,  the  meeting  of  Mary  and  Elizabeth,  the  winding  up  of  the 
whole  by  the  restoration  of  Zacharias  to  speech,  and  his  hymn,  which  form  the- 
conclusion,  there  naturally  presents  itself  to  us,  a  pleasing  little  composition,, 
completely  in  the  style  and  manner  of  several  Jewish  poems,  still  extant  among 
our  apocryphal  writings-,  written  in  all  probability,  originally  in  Aramaic,  by  a 
Christian  of  the  more  liberal  Judaizing  school,  and  of  the  general  style  of 
which,  a  faithful  image  is  conveyed  in  the  early  severe  school  of  Christian 
painting. — Essay  on  Luke,  by  Schleiermacher,  pp.  24  to  26. 

The  Protevangelion,  which  is  one  of  the  extant  apoc- 
ryphal writings  alluded  to,  is  in  the  Greek  language, 
but  is  filled  with  Hebraisms,  showing  it  to  have  been. 


APOCRYPHAL   GOSPELS.       THE  PROTEVANGELION.       135 


written  by  a  Hellenic  Jew:  and  justifying  the  supposi- 
tion of  our  author,  that  it  was  originally  in  the  Ara- 
maic tongue. 

The  following  comparison  of  the  twTo  gospels,  will, 
it  is  believed,  sustain  the  inference  of  Schleiermacher, 
that  the  apocryphal  gospel,  so  called,  was  first  written: 

[We  have  consulted  the  original  Greek  text,  from  the  Orthodoxographa 
of  Grynaeus,  p.  71,  <fec,] 

THE  PROTEVANGELION 
COMPARED  WITH  LUKE  AND  MATTHEW. 


PROTEVANGELION,  ch.  11. 


And  she  [Mary]  took  a  pitcher,  and 
went  out  to  fill  it  with  wat«-r.     And 
behold,  a  voice,   saying:  Hail,  full  of 
the  Lord  is  with  thee; 


blessed 
art  thou  among  women. 

And  she  looked  around,  to  the  right 
and  to  the  left,  to  see  whence  this  voice 
And  trembling,  she  went  into 


LUKE,  ch.  1. 

v.  26.  And  in  the  sixth  month  the 
angel  Gabriel  was  sent  from  God,  unto 
a  city  of  Galilee,  named  Nazareth, 

27.  To  a  virgin  espoused  to  a  man 
whose  name  was  Joseph,  of  the  house 
of  David;  and  the  virgin's  name  (was) 
Mary. 

28.  And  the  angel  came  in  unto  her, 
and  said.  Hail  (thou  that  art)  highly  fa- 
vored, the  Lord  is  with  thee :  blessed 
art  thou  among  women. 

29.  And  when  she  saw  him,  she  was 


in  her  seat,  to  work  it. 
the  angel  of  the  Lord  [one  version  n-a<N, 
"a  young  man  of  ineifable  beauty,"] 
stood  by  her,  and  said:  Fear  not,  Mary; 
for  thou  hast  found  favor  with  God. 


And  behold  !mindwhatmanner  of  8alutation  tms 


When  she  heard  this,  she  reasoned 
with  herself,  What  sort  of  salutation 
is  this  to  me?  And  the  angel  said  un- 
to her,  The  Lord  is  with  thee,  and  thou 
shalt  conceive.  And  shall  I  conceive, 
said  she,  by  the  living  God,  and  bring 
forth  as  other  women  do  V 

The  angel  replied,  Not  so  Mary,  for 
the  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  Highest  shall  over- 
shadow thee;  therefore  also  the  holy 


30.  And   the  angel  said  unto  her, 
Fear  not,  Mary;  for  thou  hast  found  fa- 
vor with  God. 

31.  And  behold,  thou  shalt  conceive 
in  thy  womb,  and  bring  forth  a  son, 
and  shalt  call  his  name  Jesus. 

32.  He  shall  be  great,  and  shall  be 
called  the  Son  of  the  Highest;  and  the 
Lord  God  shall  give  unto  him  the  throne 
of  his  father  David. 

33.  And  he  shall  reign  over  the  house 
of  Jacob  forever;  and  of  his  kingdom 
there  shall  be  no  end. 

34.  Then  said  Mary  unto  the  angel, 
how  shall  this  be,  seeing  1  know  not 
a  man? 

35.  And  the  angel    answered  and 
said  unto  her,  The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the 
Highest  shall  overshadow  thee;  there- 
fore also,  that  holy  thing  which  shall 


136       THIRD    PERIOD. 


A.D.  120    TO   A.D.  130. 


PKOTEVANGELION,  ch.  11. 

thing  which  shall  be  born  of  thee  shall 
be  called  the  Son  of  the  living  God. 

And  thou  shalt  call  his  name  Jesus, 
for  he  shall  save  his  people  from  their 

sins. 

And  behold  thy  cousin  Elizabeth,  she 
has  also  conceived  a  son  in  her  old 
age.  And  this  is  the  sixth  month  with 
her  who  was  called  barren. 

For  nothing  shall  be  impossible 
with  God. 

And  Maiy  said,  behold  the  hand- 
maid of  the  Lord;  be  it  unto  me  ac- 
cording to  thy  word. 

CHAPTER  12. 

And  she  wrought  the  purple,  and 
took  it  to  the  high  priest.  And  the 
high  priest  blessed  her,  saying :  Mary , 
the  Lord  God  hath  magnified  thy 
name,  and  thou  shalt  be  blessed  in  all 
the  generations  of  the  earth. 

Then  Mary,  filled  with  joy,  went 
away  to  her  cousin  Elizabeth,  and 
knocked  at  the  door. 

When  Elizabeth  heard,  she  ran,  and 
opened  to  her,  and  blessed  her, 


And  said:  Whence  is  this  to  me, 
that  the  mother  of  my  Lord  should 
come  to  me  ? 

For  lo,  as  soon  as  the  voice  of  thy 
salutation  came  to  my  ears,  that  which 
is  within  me,  leaped  and  blessed  thee. 

But  Mary,  being  ignorant  of  those 
mysterious  things,  which  the  archan- 
gel Gabriel  had  spoken  to  her,  lifted 
up  her  eyes  to  heaven,  and  said :  Lord, 
what  am  I,  that  all  the  generations 
of  the  earth  should  call  me  blessed? 


But  as  day  by  day,  she  grew  big,  be- 
ing afraid,  she  went  to  her  home,  and 
'iid  herself  from  the  children  of  Israel. 

She  was  fourteen  years  old,  when 
these  mysteries  happened. 


LUKE,  ch.  1. 

be  born  of  thee,  shall  be  called  the  Son 
of  God. 


36.  And  behold,    thy  cousin  Eliza- 
beth, she  hath  also  conceived  a  son  in 
her  old  age;  and  this  is  the  sixth  month 
with  her  who  was  called  barren : 

37.  For  with  God  nothing  shall  be 
impossible. 

38.  And    Mary    said,    Behold    the 
aandinaid  of  tfie  Lord;  be  it  unto  me 
according  to  thy  word.    And  the  an- 
gel departed  from  her. 


39.  And  Mary  arose  in  those  days, 
and  went  into  the  hill-country  with 
laste,  into  a  city  of  Judsea, 


40.  And  entered  into  the  house  of 
Zacharias,  and  saluted  Elizabeth. 

41.  And  it  came  to  pass,  that  when 
Elizabeth  heard  the  salutation  of  Ma- 
ry, the  babe  leaped  in  her  womb;  And 
Elizabeth  was  filled   with  the   Holy 
Ghost. 

42.  And  she  spake  out  with  a  loud 
voice,    and  said:     Blessed    art   thou 
among  women,  and  blessed  is  the  fruit 
of  thy  womb. 

43.  And  whence  is  this  to  me,  that 
the  mother  of  my  Lord  should  come  to 
me? 

44.  For  lo,   as  soon  as  the   voice 
of   thy    salutation    sounded  in    mine 
ears,   the  babe  leaped  in  my   wornb 
for  joy. 

45.  And  blessed  is  she  that  believed; 
for  there  shall  be  a  performance  of 
those  things  which  were  told  her  from 
the  Lord. 

46.  And  Mary  said,  My  soul  doth 
magnify  the  Lord,  [&c.  See  the  song 
of  Mary,  Luke,  ch.  1,  vv.  46  to  55.] 


56.  And  Mary  abode  with  her  about 
;hree  months,  and  returned  to  her  own 
louse. 


APOCRYPHAL  GOSPELS.    ,    THE  PROTEVANGELION.       137 

No  one  can  doubt  that  one  of  the  foregoing  narra- 
tives was  used  in  the  composition  of  the  other. 

If,  as  Schleiermacher  supposes,  the  author  of  Luke 
has  inserted  an  entire  manuscript,  running  from  verses 
5  to  80,  then  the  author  of  that  manuscript  drew  from 
the  Protevangelion,  or  the  author  of  the  Protevangel- 
ion  drew  from  the  manuscript,  either  before  or  after 
it  was  placed  in  the  gospel  of  Luke. 

t-rynseus,  the  author  of  the  Orthodoxographa,  be- 
lieved that  the  Protevangelion  was  first  written. ' 

If  the  foregoing  parallel  passages  be  carefully  exam- 
ined, in  connection  with  the  abstract  in  the  previous 
chapter,  it  will  be  seen  that  the  internal  evidence  fa- 
vors the  earlier  composition  of  the  passages  from  the 
Protevangelion.  Those  are  in  the  midst  of  a  much 
Joiner  story,  forming  a  natural  and  consistent  part  of 
it:  while  the  account  in  Luke  is  a  disjointed  and  un- 
connected narrative. 

The  variations  in  Luke,  are  evidently  for  a  purpose. 

For  instance,  in  the  27th  verse,  it  is  stated  that  Jo- 
seph was  of  the  house  of  David;  and  in  the  32d  verse, 
that  Jesus  should  be  given  the  throne  of  his  father  Da- 
vid; for  neither  of  which  is  there  any  parallel  in  the 
Protevangelion.  The  earlier  fathers,  who  followed  this 
gospel,  thought  it  sufficient  to  trace  the  descent  of  Ma- 
ry from  David.  But  the  author  of  Luke  desired  to  show 
that  Joseph  was- descended  from  David;  hence  the 
change,  which  appears  to  have  been  made  in  support 
of  his  genealogy. 

In  pursuance  of  the  same  object,  in  the  4th  verse 
of  the  2d  chapter,  he  represents  that  Joseph  went  up 

(1.)  He  says:  "Multa  habet  quae  narrationibus  quatuor  evangelistarum 
pulchre  consentiunt,  pluraautemquae  ab  illis  velut  parerga  sunt  praetermissa. " 

"It  contains  many  things  which  perfectly  agree  with  the  accounts  of  the 
four  evangelists,  but  mere  which  are  omitted  by  [from]  them  as  needless." 


138       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

from  Galilee  to  Bethlehem,  to  be  taxed  "because  he  was 
of  the  house  and  lineage  of  David."  The  17th  chapter 
of  the  Protevangelion  represents  Joseph  as  going  to 
Bethlehem  to  be  taxed,  but  says  nothing  of  his  being  of 
the  house  and  lineage  of  David.  If  the  Protevangel- 
ion had  been  last  written,  there  is  no  reason  why  that 
circumstance,  if  true,  should  have  been  omitted;  and 
especially  if  that  was  the  reason  why  Joseph  went  to- 
Bethlehem  to  be  taxed.  On  the  contrary,  the  author 
of  the  Protevangelion  would  have  inserted  the  refer- 
ence to  David,  as  calculated  to  magnify  the  importance 
of  Jesus,  by  showing  his  royal  descent,  on  the  male 
side  of  his  ancestry. 

Then  the  song  of  praise  with  .which  Mary  breaks 
forth,  has  a  theological  look,  being  composed,  almost 
entirely  from  passages  in  the  Old  Testament.  This,  al- 
so, is  not  in  the  Protevangelion.  If,  indeed,  it  was 
spoken  by  Mary  herself,  it  may  be  looked  upon  as  strong 
evidence  of  the  truth  of  the  statement,  that  Mary  was 
brought  up  in  the  temple;  since  in  no  other  way  would 
she  have  been  so  conversant  with  the  Jewish  scrip- 
tures. 

Passing  on  to  the  second  chapter  of  Luke,  Dr.  Schlei- 
ermacher,  commenting  on  verses  1  to  20,  and  suggesting 
that  it  appears  like  a  separate  narrative,  says: 

"We  can  recognize  neither  the  same  author,  nor  the  prevalence  of  a  poeti- 
cal character,  since  this  would  necessarily  have  occasioned  the  introduction. 
of  more  lyrical  passages.  Here,  therefore,  we  must  refer  the  main  fact,  at 
least,  to  an  historical  tradition.  But  upon  this,  if  we  seek  grounds  for  an  exact, 
conclusion,  there  arises  in  the  first  place  the  question,  from  what  source  the 
narrative  may  be  drawn.  For  two  may  be  conceived,  Joseph  and  Mary  on 
the  one  side,  the  shepherds  on  the  other." 

After  considering  the  circumstances,  he  inclines  to 
the  opinion,  that  the  narrative  came  originally  from 
the  shepherds.  He  thinks  the  shepherds  related  what 


APOCRYPHAL   GOSPELS.       THE  PROTEVANOELION.       139 


occurred,  and  the  affair  became  known  in  the  neighbor- 
hood of  Bethlehem.    He  concludes  as  follows: 

"We  must  therefore  suppose,  that  this  stoiy  was  only  drawn  forth  from  the 
dust  of  oblivion,  by  the  recollection  of  individuals,  after  the  fame  of  Jesus 
was  already  established,  and  therefore  probably  did  not  obtain  further  publi- 
city until  after  his  death." — Essay  on  Luke,  pp.  32  to  35. 

The  following  parallel  may  enable  us  to  determine 
which  of  these  gospels  contains  the  earlier  record  of 
this  story: 

THE    BIRTH    OF    JESUS. 


PROTEVANGELION,  ch.  17. 

And  it  came  to  pass  that  there  went 
forth  a  decree  from  the  Emperor  Au- 
gustus, that  all  the  Jews  should  be 
taxed,  [ditoypa<pc6Sai],  who  were 
of  Bethlehem  of  Judaea. 

And  Joseph  said,  I  will  take  care 
that  my  children  shall  be  taxed;  but 
what  shall  I  do  with  this  young  wo- 
man ?  To  have  her  taxed  as  my  wife 
I  am  ashamed;  But  if  as  my  daugh- 
ter, all  Israel  knows  she  is  not  my 
daughter.  The  day  itself  of  the  Lord 
shall  bring  to  pass  what  it  will. 

And  he  saddled  the  ass,  and  placed 
her  upon  it.  Joseph  and  Simeon  fol- 
lowed, und  arrived  within  three  miles, 
[of  Bethlehem.] 

(Here,  as  the  time  for  Mary's  deliv- 
erance approached,  they  stopped,  and 
Mary  was  taken  into  a  cave.) 

CHAPTER  18. 

And  he  found  there  a  cave,  and  led 
her  into  it,  and  leaving  her  and  his 
sons  in  the  cave,  he  went  forth  to  seek 
a  Hebrew  midwife  in  the  country  of 
Bethlehem. 

[On  his  way,  Joseph  sees  the  prodi- 
gies mentioned  in  last  chapter.] 

[Ch.  19. — He  meets  a  midwife  com- 
ing down  from  the  mountains.  They 
return  together,  and  find  Jesus  born, 
in  the  cave. 

In  subsequent  chapters,  various  re- 
markable events  are  related,  including 
the  visit  of  the  wise  men  "to  Bethle- 
hem," and  the  order  for  the  slaughter 


LUKE,  ch.  2. 

And  it  came  to  pass  in  those  days, 
that  there  went  out  a  decree  from  Cae- 
sar Augustus,  that  all  the  world  should 
be  ta^ed. 

2.  And  this  taxing  was  first  made 
when  Cyrenius  was  Governor  of  Syria. 

3.  And  all  went  to  be  taxed,  every 
one  into  his  own  city. 

4.  And  Joseph  also  went  up  from 
Galilee,  out  of  the  city  of  Nazsnvth, 
into  Judasa,  unto  the  city  of  ]>;ivi<l, 
which  is  called  Bethlehem;  (because  he 
was  of  the  house  and  lineage  of  David.) 

5.  To  be   taxed  with  Mary,  his  es- 
poused wife,  being  great  with  child. 

6.  So  it  was,  that  while  they  were 
there,  the  days  were  accomplished  that 
she  should  be  delivered. 


7.  And  she  brought  forth  her  first- 
born son, 


140         THIRD    PERIOD.  A.  D.  120  TO  130. 


PROTEVANGELION,  ch.  18. 

of  the  children.     The  story  proceeds 
as  follows:] 

But  Mary,  hearing  that  the  children 
•were  to  be  killed,  being  under  much 
fear,  took  the  child,  and  wrapped  him 
up  in  swaddling-clothes,  and  laid  him 


LUKE,  ch.  2. 


and  wrapped  him  in  swad- 
dling-clothes, and  laid  him  in  a  man- 


in  an  ox-manger,  because  there  was  ger;  because  there  was  no   room  for 
no  room  for  them  in  the  inn. — [ch.  22.  ]1  them  in  the  inn. 

The  account  of  the  vision  to  the  shepherds,  &c.  does 
not  appear  in  the  Protevangelion;  a  circumstance  which 
cannot  well  be  accounted  for,  if  Luke  was  first  written. 
The  author  of  the  Protevangelion  enlarges  upon  inany 
unimportant  circumstances,  and  is  not  in  want  of  space. 
It  is  difficult  to  see  why,  if  his  work  was  last  written, 
,he  should  omit  so  interesting  a  portion  of  the  story,  as 
that  concerning  the  shepherds;  one  too,  which  would 
have  added  so  much  to  the  importance  of  the  transaction. 

In  a  subsequent  chapter,  it  will  be  seen  that  this  ac- 
count has  a  parallel  in  the  Gospel  of  the  Infancy.  This 
gospel  states  also  that  Jesus  was  circumcised  in  the  cave. 

So  with  the  presentation  in  the  temple:  22d  to  40th 
^of  2d  chapter  of  Luke,  which,  Schleiermacher  thinks, 
was  a  separate  narrative,  from  another  manuscript. 
This,  though  not  in  the  Protevangelion,  is  in  the  Gos- 
pel of  the  Infancy.  The  same  may  be  said  of  the 
balance  of  the  chapter,  verses  41  to  52. 

Of  this  portion  of  the  narrative,  Schleiermacher  says: 

"That  the  last  piece  of  this  division,  too,  Jesus'  first  visit  to  the  temple, 
did  not  originally  belong  to  the  same  context  with  what  goes  before,  is  render- 
ed evident  by  a  variety  of  marks.  Verse  40,  which  some  most  strangely  con- 
sider as  the  beginning  of  this  last  piece,  against  all  analogy  with  1st.  80,  and 
2d.  52,  is  a  mere  form  of  conclusion." — Essay,  p.  41. 

This  learned  writer  sums  up  his  view  of  the  compo- 
sition of  the  first  two  chapters  of  Luke,  as  follows: 

"Thus,  then,  by  an  apparently  gradual  annexation  of  several  detached  nar- 
iratives,  committed  to  writing  independently  of  each  other,  to  a  piece  which 
•was  originally  composed,  not  as  an  historical  narrative,  but  as  a  poem,  did  the 


APOCRYPHAL   GOSPELS.       THE  PROTEVANGELION.       141 


first  division  of  this  gospel,,  according  to  these  indications,  take  its  rise. — Es- 
say, p.  44. 

The  internal  evidence  going  to  show  that  this  gospel 
was  written  before  Luke,  is  supported  by  the  historical 
fact,  that  Justin  Martyr,  [A.  D.  150  to  160],  who  furnish- 
es no  evidence  of  having  seen  the  Gospel  of  Luke,  was 
acquainted  with  the  Protevangelion  history,  and  re- 
ceived it  as  true.  He  refers  to  Christ  being  born  in  a 
cave,  and  to  various  other  incidents  of  the  narrative, 
not  found  in  the  canonical  gospels. 

Let  us  now  pass  on,  to  the  Gospel  of  Matthew: 

JOSEPH   AND  THE  ANGEL. 


PROTEVANGELION,  ch.  13. 

And  when  her  sixth  month  was  come, 
Joseph,  returning  from  his  building 
houses,  and  entering  into-  his  house, 
found  the  virgin  grown  big  with  child. 

CHAPTER  14. 

Then  Joseph  was  exceedingly  a 
fraid,  and  went  away  from  her,  con 
sidering  what  he  should  do  with  her: 
and  he  thus  reasoned  with  himself: 

If  I  conceal  her  crime,  I  shall  be 
found  guilty,  by  the  Law  of  the  Lord; 
and  if  1  discover  her  to  the  children  of 
Israel,  I  fear  lest,  she  being  with  child 
by  an  angtl,  I  shall  be  found  to  betray 
the  life  of  an  innocent  person.  What 
therefore,  shall  I  do?  I  will  privily 
put  her  away. 

And  night  came  upon  him,  and  be- 
hold, an  angel  of  the  Lord  appeared 
to  him  in  a  dream,  saying:  Be  not  a- 
fraid  to  take  the  young  woman,  for 
that  which  is  within  her,  is  of  the  Holy 
Ghost. 

And  she  shall  bring  forth  a  son,  and 
thou  shalt  call  his  name  Jesus,  for  he 
shall  save  his  people  from  their  sins. 


MATTHEW,  ch.  1. 

v.  18.  Now  the  birth  of  Jesus  Christ 
was  on  this  wise:  When  as  his  mother 
Mary  was  espoused  to  Joseph,  before 
they  came  together,  she  was  found 
with  child,  of  the  Holy  Ghost. 

19.  Then  Joseph  her  husband,  being 
a  just  man,  and  not  willing  to  make 


her  a  public  example,  was  minded  to 
put  her  away  privily. 

20.  But  while  he  thought  on  these 
things,  behold,  the  angel  of  the  Lord 
appeared  unto  him  in  a  dream,  saying: 
Joseph,  thou  son  of  David,  fear  not  to 
take  unto  thee  Mary  thy  wife;  for  that 
which  is  conceived  m  her  is  of  the  Holy 
Ghost. 

21.  And  she  shall  bring  forth  a  son, 
md  thou  shalt  call  his  name  Jesus,  for 
ae  shall  save  his  people  from  their  sins. 

22.  Now  all  this  was  done  that  it 
might  be  fulfilled  which  was  spoken  of 
the  Lord  by  the  prophet,  saying: 

23.  Behold  a  virgin  shall  be  with 
ihild,  and  shall  bring  forth  a  son,  and 
jhey  shall  call  his  name   Emmanuel, 

which  being  interpreted  is,  God  with  us.. 


142        THIRD    PERIOD. 


A.  D.  120  TO  A.  D.  loO. 


PROTEVANGELION,  ch.  14. 

Then  Joseph  arose  from  his  sleep, 
and  glorified  the  God  of  Israel,  \vho 
had  shown  him  such  grace,  and  he  kept 
the  maiden. 


MATTHEW,  ch.  1. 

24.  Then  Joseph,  being  raised  from 
sleep,  did  as  the  angel  of  the  Lord  had 
bidden  him,  and  took  unto  him  his  wife. 


Here  again,  the  later,  and  more  theological  character 
•of  the  composition,  is  apparent  in  Matthew. 

Not  only  does  the  angel  address  Joseph  as  the  son  of 
David,  which  form  of  address  is  not  in  the  Protevan- 
gelion, but  verses  22  and  23  are  injected  into  the 
Protevangelion  history,  for  the  purpose  of  making  the 
account  fit  in  with  a  certain  prophecy  of  the  Old  Tes- 
tament. Those  verses  are,  however,  no  improvement 
upon  the  Protevangelion.  When  that  prophecy  is  ex- 
amined, it  is  found  not  to  relate  to  Christ  at  all. 

The  passage  is  in  the  7th  chapter  of  Isaiah. 

In  the  days  of  Ahaz,  King  of  Judah,  the  kings  of 
Syria  and  Israel  went  up  to  Jerusalem,  and  made  war 
against  it.  Then  the  Lord  sent  Isaiah  forth  with  in- 
structions, to  meet  Ahaz,  and  to  bid  him  be  quiet,  and 
fear  not.  He  was  instructed  to  assure  Ahaz,  that  with- 
in three-score  and  five  years,  Ephraim  should  be  broken. 
The  Lord  then  bid  Ahaz  ask  for  a  sign.  But  Ahaz  re- 
plied, he  would  not  ask,  neither  would'  he  tempt  the 
Lord.  Then  the  Lord  (through  Isaiah)  said: 

"Therefore  the  Lord  himself  shall  give  you  a  sign;  Behold,  a  virgin  shall 
conceive,  and  bear  a  son,  and  shall  call  his  name  Immanuel.  Butter  and 
honey  shall  he  eat,  that  he  may  know  to  refuse  the  evil,  and  choose  the  good. 
For  before  the  child  shall  know  to  refuse  the  evil,  and  choose  the  good,  the  land 
that  thou  abhorrest,  shall  be  forsaken  of  both  her  kings."—  Isaiah,  1.  14,  16. 

The  8th  chapter  proceeds  as  follows: 

"Moreover,  the  Lord  said  unto  me,  Take^thee  a  great  roll,  and  write  in  it 
with  a  man's  pen  concerning  Maher-shalal-hash-bux.  And  I  took  unto  me 
faithful  witnesses  to  record,  Uriah  the  priest,  and  Zechariah  the  son  of  Jobt-r- 
•echiah.  And  I  went  unto  the  prophetess.;  .and  she  conceived,  and  bare  a  son. 


APOCRYPHAL    GOSPELS.       THE  PROTEVANGELION.       143 


Then  said  the  Lord  to  me,  Call  his  name  Maher-shalal-hash-baz.  (In  making 
speed  to  the  spoil,  he  hasteneth  the  prey.)  For  before  the  child  shall  have 
knowledge  to  cry,  My  father,  and  my  mother,  the  riches  of  Damascus  and  the 
-spoil  of  Samaria  shall  be  taken  away  before  the  king  of  Assyria. — [lsa.8, 1-4.] 

It  is  only  necessary  to  read  the  passage,  in  connection 
with  the  context,  to  see  that  it  had  no  reference  to 
•Christ  whatever.  The  language  does  not  profess  to  be 
prophetic,  beyond  sixty-five  years.  Otherwise,  it  is 
historical,  throughout,  and  the  history  needs  no  inter- 
pretation. 

VISIT  OF  THE  MAGJ,  AND  SLAUGHTER  OF  THE  CHILDREN. 


PROTEVAN<;I;I.ION,  ch.  21. 

Then  Joseph  was  preparing  to  go  a- 
way.  For  there  was  a  great  commo- 
tion in  Bethlehem,  by  the  coming  of 

wise  men  from  the  East,  saying:  Where 
is  he  that  is  born  King  of  the  Jews? 
For  we  have  seen  his  star  in  the  east, 
and  are  come  to  worship  him. 

When  Herod  heard  this,  he  was  ex- 
ceedingly troubled;  and  having  sent 
messengers  to  the  wise  men  and  the 
priests,  he  enquired  of  them  in  the 
prsetoriurn,  saying  to  them,  Where  is 
it  written  among  you,  of  Christ  the 
king,  that  he  should  be  born  ? 

Then  they  say  unto  him,  In  Bethle- 


icy 

Kill 


hem  of  Judaea;  for  thus  it  is  written; 

And  thou  Bethlehem,  in  the  land  of 
Judah,  art  not  the  least  among  the 
princes  of  Judah ;  for  out  of  thee  shall 
come  a  governor,  who  shall  rule  my 
people  Israel. 

And  having  sent  away  the  chief 
priests,  he  enquired  of  the  wise  men  in 
the  prfetorium,  and  said  unto  them: 
What  sign  was  it  ye  saw  concerning 
the  king  that  is  born  ?  They  answered, 


We  saw  an  extraordinary  large  star, 
shming  among  the  stars  of  heaven,  and 
it  so  outshined  all  the  other  stars,  that 
they  became  not  visible;  and  we  know 
that  a  great  king  has  come  in  Israel, 
and  therefore  have  come  to  worship 


MATTHEW,  ch.  2. 

Now  when  Jesus  was  born  in  Beth- 
lehem of  Judaea,  in  the  days  of  Herod 
the  king,  behold,  there  came  wise  men 
from  the  east  to  Jerusalem, 

2.  Saying:  Where  is  he  that  is  born 
King  of  the  Jews?    For  we  have  seen 
iiis  <tiir  in  the  east,  and  are  come  to 
worship  him. 

3.  When  Herod  the  king  had  heard 
these  things,  he  was  troubled,  and  all 
Jerusalem  with  him. 

4.  And  when  he  had  gathered  all  the 
chief  priests  and  scribes  of  the  people 
together,  he  demanded  of  them  where 
Christ  should  be  born? 

5.  And  they  said  unto  him,  In  Beth- 
lehem of  Juda>a;  for  thus  it  is  written 
l»y  the  prophet; 

6.  And  thou  Bethlehem  in  the  land 
of  Judah,  art  not  the  least  among  the 
princes  of  Judah;  for  out  of  thee  shall 
come  a  governor,    who  shall  rule  my 
people  Israel. 

7.  Then  Herod,  when  he  had  privily 
called  the  wise  men,  enquired  of  them 
diligently  what  time  the  star  appeared? 


144 


THIRD    PERIOD. 


A.  D.  120  TO  A.  D.  130. 


PROTEVANGELION,  ch.  21. 

Then  said  Herod  to  them,  Go  and 
make  diligent  inquiry,  and  if  ye  find 

him,  bring  me  word  again,  that  1  may 
come  and  worship  him  also. 

So  the  wise  men  went  forth,  and  be- 
hold the  star  which  they  saw  in  the 
east  went  before  them,  till  it  came  and 
stood  over  the  cave  where  the  young- 
child  was,  with  Mary  his  mother. 


MATTHEW,  ch.  2. 

8.  And  he  sent  them  to  Bethlehem, 
and  said,  Go  and  search  diligently  for 
the  young  child,  and  when  ye  have- 
found  him,  bring  me  word  again,  that 
I  may  come  and  worship  him  also. 

9.  When  they  had  heard  the  king, 
they  departed;  and  lo,  the  star  which 
they  saw  in  the  east,  went  before  them 
till  it  came  and  stood  over  where  the 
young  child  was. 

10.  When  they  saw  the  star,   they 
rejoiced  with  exceeding  great  joy. 

11.  And  when  they  were  come  into 
the  house,  they  saw  the  young  child 
with  Mary  his  mother,    and  fefl  down 
and  worshiped  him;  and  when  they 
had  opened  their  treasures,   they  pre- 
sented unto  him  gifts;  gold,  and  frank- 
incense, and  myrrh. 

12.  And  being  warned  of  God  in  a 
dream,  that  they  should  not  return  to 
Herod,  they  departed  into  their  own 
country,  another  way. 

[The  warning  to  Joseph,  and  the 
flight  to  Egypt,  not  in  the  Protevan- 
gelion.  They  are  however,  in  the  Gos- 
pel of  the  Infancy.] 

16.  Then  Herod,  when  he  saw  he 
was  mocked  by  the  wise  men,  was  ex- 
ceeding wroth,  and  sent  forth  and  slew 
all  the  children  that  were  in  Bethle- 
hem, and  in  all  the  coasts  thereof,  from 
two  years  old  and  under,    according 
to  the  time  which  he  had  diligently 
enquired  of  the  wise  men. 

17.  Then  was  fulfilled  that  which  was 
spoken  by  Jeremy  the  prophet,  saying: 

18.  In   Rama  there  was    a    voice 
heard,  lamentation  and  weeping,  and 
arreat  mourning;  Rachel  weeping  for 
her  children,   and  would  not  be  com- 
forted, because  they  are  not. 

Here  is  another  prophecy,   not  alluded  to  in  the 
Protevangelion. 

In  this  case  as  in  the  other,  it  is  only  necessary  to 
read  the  prophecy,  in  its  connection  with  the  context, 

in  order  to  determine  whether  its  application  here  is 
legitimate. 

In  the  30th  and  31st  chapters  of  Jeremiah,  the  proph- 
et predicts  the  return  of  the  children  of  Israel  from 


DUght  \ 

treasures,  and  offered  unto  him  gold, 
and  frankincense,  and  myrrh. 

And  being  warned  in  a  dream  by  an 
angel,  that  they  should  not  return  to 
Herod,  through  Judaea,  they  departed 
into  their  own  country,  another  way. 


CHAPTER  22. 

Then  Herod,  when  he  perceived  that 
he  was  mocked  by  the  wise  men,  being 
very  angry,  sent  murderers,  command- 
ing them  to  slay  all  the  children,  from 
two  years  old  and  under. 


APOCRYPHAL   GOSPELS.       THE  PROTEVANGELION.       145 

their  captivity.     The  revelation  was,  it  appears,  com- 
municated to  him  in  a  dream;  for  in  the  26th  verse  of 
the  31st  chapter,  he  says,  "Upon  this  I  awaked,  and  be- 
held ;  and  my  sleep  was  sweet  unto  me." 
The  30th  chapter  commences  thus: 

"The  word  that  came  to  Jeremiah,  from  the  Lord,  saying: 

Verse  3.  "For  lo,  the  days  are  come,  saith  the  Lord,  that  I  will  bring  again  th» 
captivity  of  my  people  Israel  and  Judah,  saith  the  Lord;  and  I  will  cause  them 
to  return  to  the  land  that  I  gave  to  their  fathers,  and  they  shall  possess  it." 

v.  5.  "For  thus  saith  the  Lord :  A\V  have  heard  a  voice  of  trembling,  ot 
and  not  of  peace.1' 

v.  10 "And  Jacob  shall  return,  and  shall  be  in  rest,  and  be  quiet,  and 

none  shall  make  him  afraid." 

v.  18.  "Thus  saith  the  Lord,  Behold,  I  will  bring  again  the  captivity  of  Ja- 
cob's tents,"  &c. 

v.  20.  "Their  children  also  shall  be  as  aforetime,"  &c. 

CH.  31,  v.  8.  "Behold,  I  will  bring  them  from  the  north  country."  &c. 

v.  9.  "They  shall  come  with  weeping,"  &c. 

Then,  soon  after,  with  nothing  intervening,  to  change 
the  subject  matter,  comes  the  following: 

v.  15.  "Thus  >aitli  the  Lord,  A  voice  was  heard  in  Ramah,  lamentation,  and 
l>itt»-r  weeping:  Rachel  weeping  for  her  children,  refused  to  be  comforted  tor 
her  children,  because  they  were  not. 

v.  16.  "Thus  saith  the  Lord;  Refrain  thy  voice  from  weeping,  and  thine  eyes 
from  tears;  for  thy  work  shall  be  rewarded,  saith  the  Lord;  and  they  shall 
come  again  from  the  land  of  the  enemy. 

v.  17.  "And  there  is  hope  in  thine  end,  saith  the  Lord,  that  thy  children 
shall  come  again,  to  their  own  border." 

It  needs  no  argument  or  construction  to  show  that 
the  children  of  Israel  are  the  children  referred  to  in 
this  chapter,  and  that  it  had  no  more  reference  to  the 
infant  children  of  Bethlehem  to  be  slain  by  Herod, 
than  it  had  to  the  children  of  Chicago. 

It  is  only  by  applying  a  principle  known  to  theolo- 
gians as  "accommodation/'  that  any  such  application 
of  the  language  can  be  made.  But  by  the  method  of 
accommodation,  any  conceivable  proposition  can  bo 
proven  from  any  chapter  of  the  bible. 


146       THIRD    PERIOD.  A.D.  120    TO   A.  D.  130. 

The  reference  to  the  prophecy  of  Micah,  "And  thou, 
Bethlehem,"  &c.  is  only  in  some  copies  of  the  Protevan- 
gelion.  It  is  not  in  the  Ante-Nicene  version,  and  was 
probably  an  interpolation. 

From  the  subsequent  verses  of  the  5th  chapter  of 
Micah,  it  appears  that  the  prophecy  related  to  a  ruler 
of  Israel,  who  should  be  able  to  cope  successfully  with 
the  king  of  Assyria. 

If  the  prophecy  related  to  Christ,  then  it  was  necessa- 
ry he  should  be  born  in  the  village  of  Bethlehem.  But 
all  the  copies  of  the  Protevangelion,  represent  that  he 
was  born  in  a  cave  three  miles  from  Bethlehem.  So  it 
is  related  in  the  Gospel  of  the  Infancy,  that  Jesus  was 
born  in  a  cave,  before  his  parents  reached  Bethlehem, 
though  the  distance  is  not  stated.  But  Bethlehem  be- 
ing comparatively  a  small  village,  the  prophecy  would 
not  thus  be  fulfilled.  "For  out  of  thee  shall  come,"  &c. 
Hence  the  probability  that  the  reference  to  the  proph- 
ecy in  some  copies  of  the  Protevangelion,  is  an  inter- 
polation. Hence  also  the  necessity,  that  in  Matthew, 
where  the  verses  relating  to  the  prophecy  stand  on  the 
same  footing  with  the  rest,  Jesus  should  be  born  in  the 
very  village  of  Bethlehem. 

If  Matthew  was  first  written,  and  was  known  to  the 
authors  of  the  other  gospels,  it  is  strange  that  they 
should  have  Jesus  born  outside  of  Bethlehem,  at  the 
risk  of  disconnecting  the  event  from  the  prophecy.  The 
authors  of  those  gospels  were  disposed,  neither  to  de- 
ny the  Messiahship  of  Jesus,  nor  to  deprive  him  of  the 
benefit  of  any  of  the  Jewish  prophecies. 

For  the  reasons  given,  and  because  in  the  Protevan- 
gelion, all  the  circumstances  are  simply  and  naturally 
related  in  their  connection,  as  portions  of  a  longer  sto- 
ry, we  conclude  the  Protevangelion  was  first  written. 


APOCRYPHAL  GOSPELS.   GOSPEL  OF  THE  INFANCY.       147 


CHAPTER    XII. 

THE    GOSPEL    OF   THE     INFANCY. 

DIFFERENT  VERSIONS — SYNOPSIS  OF  CONTENTS — TESTIMONIES  AND  CI- 
TATIONS OF  THE  FATHERS. 

The  complete  Gospel  of  the  Infancy  of  the  Savior, 
first  appeared  in  the  Arabic  language.  It  was  transla- 
ted into  Latin,  and  was  published  by  Mr.  Sike,  Profes- 
sor of  Oriental  languages  at  Cambridge,  England.  It 
was  published  at  Utrecht,  in  1697. 

Beside  this,  there  is  a  fragment  of  what  is  thought  to 
be  a  more  ancient  gospel,  ascribed  to  the  Apostle 
Thomas,  and  known  as  Thomas'  Gospel  of  the  Infancy. 

It  is  published  in  the  Ante-Nicene  collection,  in  three 
forms:  two  being  translations  from  the  Greek,  and  one 
from  the  Latin.  It  is  manifest  that  these,  as  well  as 
the  publication  of  Mr.  Sike,  are  but  different  versions 
of  the  one  Gospel  of  the  Infancy. 

The  following  is  a  synopsis  of  the  complete  gospel, 
as  published  by  Mr.  Sike: 

CHAPTER  1. — "The  following  accounts  we  have  found  in  the  book  of  Joseph, 
the  high  priest,  who  lived  in  the  time  of  Christ;  and  some  say  that  he  is 
Caiaphas.  He  has  said  that  Jesus  spoke,  and  indeed,  that  when  he  was  lying 


148       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

in  his  cradle,  he  said  to  his  mother  Mary,  1  am  Jesus,  the  Son  of  God,  the  Logos- 
whom  thou  hast  brought  forth,  as  the  angel  Gabriel  announced  to  thee;  and 
my  Father  hath  sent  me  for  the  salvation  of  the  world." 

CHAPS.  2  &  3. — The  decree  for  the  taxing;  the  journey  of  Joseph  and  Mary; 
stopping  at  the  cave;  Joseph  going  after  a  midwife,  and  the  birth  of  Jesus  in 
the  cave;  the  general  tenor  of  the  stoiy  being  the  same  as  in  the  Protevan- 
gelion,  but  the  account  being  in  a  condensed  form,  and  differing  in,  some 
details. 

CHS.  4,  5  &  6.  The  story  of  the  shepherds,  the  circumcision  in  the  caver 
&c.  Jesus  brought  to  Jerusalem.  Simeon,  and  Hannah. — [See  next  chapter 
of  this  work.] 

CH.  7.  The  wise  men  came  from  the  east,  "according  to  the  prophecy  of  Zo- 
radascht,"  [Zoroaster],  and  brought  offerings,  gold,  &c.  The  Lady  Mary  gave 
them  one  of  the  swaddling-clothes  of  Jesus,  '  'which  they  received  from  her, 
as  a  most  noble  present. "  They  followed  the  star  back  to  their  own  country. 

CH.  8.  On  their  return  to  their  own  country,  having  made  a  fire  and  wor- 
shiped it,  they  cast  in  the  swaddling-cloth,  which  remained  unharmed  by  the 
fire. 

CH.  9.  Herod  enquired  concerning  the  wise  men;  whereupon  Joseph,  being 
warned  by  an  angel,  fled  into  Egypt. 

CHS.  10  to  22. — [Here  follows  a  series  of  most  astounding  miracles,  per- 
formed by  Jesus,  while  a  baby,  in  Egypt: 

Idols  fall  down  at  his  approach — people  possessed  of  devils,  are  cured  by 
touching  his  swaddling-clothes;  in  one  case,  the  devils  coming  out  of  the 
mouth  of  one  who  had  put  a  swaddling-cloth  on  his  head.'  A  bride  who  had 
become  dumb,  recovers  her  'speech,  by  taking  the  infant  Jesus  in  her  arms — 
a  girl  whose  body  was  white  with  leprosy,  is  cured  by  "being  sprinkled  with 
water  in  which  the  Lord  Jesus  had  been  washed. "  Another  is  freed  from  Sa- 
tan, who  flees  away  in  the  form  of  a  young  man.  A  young  man  who  had 
been  changed  into  a  mule,  is  re-transformed  into  his  proper  shape,  by  the  boy 
Jesus  having  been  placed  on  the  mule's  back;  &c.  &c.] 

CH.  23. — In  a  desert  country  they  met  two  robbers,  named  Titus  and  Duma- 
chus.  Titus  having  interested  himself  for  the  safety  of  the  mother  and  child, 
St.  Mary  prophesied  that  the  Lord  God  would  receive  him  on  his  right  hand, 
and  grant  him  the  pardon  of  his  sins.  Jesus  also  said  to  his  mother,.  "When 
thirty  years  are  expired,  0  mother,  the  Jews  will  crucify  me  at  Jerusalem, 
and  these  two  thieves  shall  be  with  me,  at  the  same  time,  upon  the  cross,  Ti- 
tus on  my  right  hand,  and  Dumachus  on  my  left,  and  from  that  time,.  Titus 
shall  go  before  me  into  paradise." 

CH.  24.— In  Matarea,  the  Lord  Jesus  caused  a  well  to  spring  forth,,  in  which 
St.  Mary  washed  his  coat. 

CH.  25.— Thence  they  proceeded  to  Memphis,  and  saw  Pharaoh.  They 
abode  three  years;  "And  the  Lord  Jesus  did  very  many  miracles  in  Egypt,. 


APOCRYPHAL  GOSPELS.     GOSPEL  OF  THE  INFANCY.       149 

which  are  neither  to  be  found  in  the  Gospel  of  the  Infancy,  nor  in  the  Gos- 
pel of  Perfection.." 

[Mr.  Ellicott,  in  his  Essay  on  the  Apocryphal  Gospels,  which  will  be  noticed 
hereafter,  very  ingeniously  supposes  the  writer  of  the  Infancy,  by  the  Gospel 
of  Perfection,  here  to  mean  the  four  canonical  gospels;  though  it  is  well  un- 
derstood, that  one  of  the  lost  gospels  of  the  second  century  was  called  "The 
Gospel  of  Perfection."  See  that  title.] 

(Jii.  26.  At  the  end  of  three  years,  they  returned  out  of  Egypt,  and  when 
they  came  near  Judaea,  Joseph  was  afraid  of  Archelaus.  At  the  same  time, 
he  was  warned  by  an  angel,  to  go  to  Nazareth. 

The  wnter  then  makes  this  pertinent  remark : 

"It  is  strange,  indeed,  that  he  who  is  the  Lord  of  all  'countries,  should  be 
carried  backward  and  forward,  through  so  many  countries." 

CHS. 27  to  34.  Here  follows  another  series  of  miracles,  similar  to  those  per- 
formed in  Egypt. 

St.  Mary  had  healed  a  sick  boy,  by  giving  his  mother  one  of  the  swaddling 
•cloths  of  the  boy  Jesus,  in  exchange  for  a  handsome  carpet.  Another  woman, 
who  was  envious,  threw  Caleb,  [the  boy  who  had  been  healed],  into  a  hot 
oven.  When  his  mother  returned,  she  saw  Caleb,  lying  in  the  middle  of  the 
oven,  lunching.  When  the  woman  told  her  story,  St.  Mary  replied,  "Be  quiet, 
for  I  am  concerned,  lest  thou  shouldst  make  this  matter  known."  After  this, 
the  other  woman  threw  Caleb  into  a  well,  but  he  sat  upon  the  surface  of  the 
water,  uninjured.  The  woman  who  had  thrown  him  in,  fell  in  herself  and 
perished. 

A  boy  whose  eyes  were  closed  in  death,  revived  at  the  smell  of  the  garments 
of  the  Lord  Jesus. 

A  girl  who  was  afflicted  by  Satan  sucking  her  blood,  put  upon  her  head,  as 
JSutan  approached  her,  one  of  the  swaddling  cloths  of  Jesus.  Thereupon 
there  issued  forth  from  the  cloth,  flames  and  burning  coals,  which  fell  upon 
the  dragon.  Then  the  dragon  cried  out,  "What  have  I  to  do  with  thee,  Je- 
sus, thou  son  of  Mary?  Whither  shall  1  flee  from  thee?"  He  then  left  the 
girl. 

OH.  35.  A  boy  named  Judas  was  possessed  by  Satan.  Whenever  Satan 
Bt'i/rd  him,  he  wished  to  bite  any  one  present.  The  mother  of  the  miserable 
boy  took  him  to  St.  Mary.  In  the  mean  time,  James  and  Jose  had  taken  a- 
•way  the  infant  Lord  Jesus,  to  play,  and  were  sitting  down  together.  Judas 
came  and  sat  down,  at  the  right  hand  of  Jesus,  and  tried  to  bite  him.  Because 
he  could  not  do  it,  he  struck  Jesus  in  the  right  side,  so  that  he  cried  out;  and 
at  the  same  moment,  Satan  went  out  of  the  boy,  and  ran  away  like  a  mad 
dog.  This  boy  was  Judas  Iscariot. 

CH.  36. — When  the  Lord  Jesus  was  seven  years  old,  he  with  other  boys 
of  about  the  same  age,  were  making  clay  into  the  shape  of  asses,  oxen,  birds, 
&c.  Jesus  commanded  his  to  move  and  walk,  which  they  did.  He  also  made 
figures  of  sparrows,  and  caused  them  to  fly.  The  fathers  of  the  other  child- 
ren told  them  Jesus  was  a  sorcerer. 


150       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

CHS.  37  to  39. — Other  miracles.  Jesus,  playing  with  other  boys,  threw  the 
clothes  of  a  dyer  into  a  furnace.  When  taken  out,  they  were  all  dyed,  with 
the  desired  colors.  Jesus  accompanied  his  father  Joseph  in  his  carpenter  work, 
and  whenever  Joseph  wanted  any  thing  made  longer  or  shorter,  Jesus  would 
stretch  his  hand  toward  it,  and  it  became  of  the  proper  length.  Joseph  had 
spent  two  years  making  a  throne  for  the  king  of  Jerusalem.  It  was  short  on 
each  side,  two  spans.  Joseph  was  so  afraid  of  the  king's  anger,  that  he  went 
to  bed  without  his  supper.  In  the  morning,  Jesus  took  hold  on  one  side,  and 
Joseph  on  the  other,  and  pulled,  and  the  throne  came  to  the  right  dimensions. 

CH.  40. — Jesus  turned  some  boys  into  kids;  saying  to  them,  "Come  hither, 
Oye  kids,  to  your  shepherd."  The  boys  came  forth  like  kids,  and  leaped 
about.  He  then  turned  the  kids  back  into  boys. 

CH.  41. — Jesus  gathered  the  boys  together,  and  ranked  them  as  though  he- 
had  been  a  king.  They  spread  garments  on  the  ground  for  him  to  sit  upon, 
and  crowned  him  with  flowers. 

CH.  42. — In  the  mean  time,  a  boy  was  brought  along  upon  a  couch.  Hav- 
ing put  his  hand  into  a  partridge's  nest,  to  take  out  the  eggs,  he  had  been 
stung  by  a  poisonous  serpent.  When  they  came  to  the  place  where  the  Lord 
Jesus  was  sitting,  like  a  king,  and  the  other  boys  standing  round  him  like  his 
ministers,  Jesus  enquired  on  what  account  they  carried  the  boy  ?  When  they 
told  him,  he  returned  with  them  to  the  nest,  and  there  caused  the  serpent  to 
suck  all  the  poison  out  again. 

CH.  43. — James  the  son  of  Joseph  was  bitten  by  a  viper.  Jesus  blew  up- 
on it,  and  cured  it  instantly.- 

CH.  44. — The  Lord  Jesus  was  playing  with  other  boys  upon  a  house  top. 

One  of  them  fell  off  and  was  killed.     Jesus  being  accused  of  throwing  him 
off,  he  stood  over  the  dead  boy,  and  said  in  a  loud  voice,  "Zeinunus,  Zeinunus, 
who  threw  thee  down  from  the  house  top?"    Then  the  dead  boy  answered, 
"Thou  didst  not  throw  me  down,  but  (such  a  one)  did." 

CH.  45. — Jesus,  being  sent  by  his  mother  to  the  well  for  water,  broke  the 
pitcher.  He  thereupon  gathered  the  water  into  his  mantle,  and  brought  it 
to  his  mother. 

CH.  46. — Jesus  was  with  some  other  boys  by  a  river,  drawing  water  out 
of  the  river  by  little  channels,  and  making  fish  pools.  Jesus  made  twelve 
sparrows,  and  caused  them  to  fly.  The  son  of  Hanani,  a  Jew,  came  by,  and 
asked  if  they  thus  made  figures  on  the  sabbath  ?  And  he  broke  down  their 
fish  pools.  Coming  to  the  fish  pool  of  Jesus  to  destroy  it,  the  water  vanished 
away;  and  the  Lord  Jesus  said  to  him,  "In  like  manner  as  this  water  has  van- 
ished, so  shall  thy  life  vanish."  And  presently  the  boy  died. 

CH.  47. — "Another  time,  when  the  Lord  Jesus  was  coming  home,  in  the 
evening,  with  Joseph,  he  met  a  boy,  who  ran  so  hard  against  him,  that  he 
threw  him  down;  to  whom  the  Lord  Jesus  said,  'As  thou  hast  thrown  me 
down,  so  shalt  thou  fall,  nor  ever  rise!1  And  that  moment,  the  boy  fell  down 
and  died." 


APOCRYPHAL  GOSPELS.     GOSPEL  OF  THE  INFANCY.       151 

Cns.  48  and  49. — Jesus  was  sent  to  school  to  Zaccheus.  The  master  told 
him  to  say  Aleph,  which  he  did.  Then,  to  say  Beth.  "Then  the  Lord  Jesus 
said  to  him,  'Tell  me  first  the  meaning  of  the  letter  Aleph,  and  then  I  will  pro- 
nounce Beth.1  "  Jesus  explained  the  meaning  of  Aleph  and  Beth,  and  all  the 
alphabet.  He  was  taken  to  a  more  learned  master.  When  tin-  same  scene  was 
repeated,  the  master  raised  his  hand  to  whip  him,  but  his  hand  presently  with- 
ered, and  he  died. 

(' ii.  50.— Jesus  with  the  doctors  in  the  temple.  [See  next  chapter  of  this 
work.] 

Cn.  •">! . — Jesus  explains  to  an  astronomer,  "the  number  of  the  spheres  and 
liea\  enly  bodies,  as  also  their  triangular,  square  and  sextile  aspect:  their  pro- 
gressive and  retrograde  motion;  their  size,  and  several  prognostications.'1 

Cn.  .VJ. — He  explains  to  a  philosopher,  physics  and  natural  philosophy. 
"The  things  which  were  above  and  below  the  power  of  nature ;  the  powers 
of  the  body;  the  numbers  of  its  members,  and  bones,  veins,  arteries  and 
nerves:  how  the  soul  operated  on  the  body,"  «v,c.  [The  particulars  of  these 
explanations,  are  not  given.] 

Cn.  •">:'.. —  His  parents  find  him  among  the  doctors,   in  the  temple. 

Cii.  o4.— .lesus  conceals  his  mir,i ••!.-  and  ^ecret  works,  an  I  devotes  him- 
self to  the  study  of  the  law,  till  thirty  yars  old.  His  arkimv/leilgment  by 
the  Father,  at  the  .Ionian. 

('ii.-V).  CONCLUSION. — "The  end  of  the  whole  Gospel  of  the  Infancy,  by 
the  assistance  of  the  Supreme  God.  according  to  what  we  found  in  the 
original." 

TESTIMONIES  AND  CITATIONS  BY  THE  FATHERS. 

1.  Justin  Martyr  was  acquainted  with  this  gospel,  A. 
D.  150  to  160.  [See  Justin  Martyr.] 

All  the  arguments,  therefore,  against  its  antiquity, 
drawn  from  internal  evidence,  if  directed  against  the 
gospel  as  a  whole,  fall  to  the  ground.  Those  argu- 
ments are  based  upon  modes  of  expression  which  were 
thought  not  to  prevail  until  the  third  or  fourth  century, 
or  even  later;  such  as  "The  Lord  Christ,"  "The  Lady  St. 
Mary;"  &c.  also  upon  the  veneration  and  devotion 
paid  to  Mary,  and  the  efficacy  ascribed  to  relics  and 
emblems.  Whatever  force  there  may  be  in  these  ob- 
jections, they  can  only  apply  to  some  portions  of  the 
gospel,  and  to  some  of  its  phraseology,  which  may  have 
been  introduced  by  a  copyist  or  a  translator. 


152         THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

2.  It  is  referred  to  by  Irenaeus,  [A.  D.  190],  in  an  un- 
mistakable manner. 

He  claims  it  was  a  forgery  of  the  Marcosians,  of  the 
second  century,  and  relates  with  much  particularity, 
the  scene  between  Jesus  and  the  school  master. l 

3.  It  is  alluded  to  by  Origen,  [A.  D.  230],  as  the  Gospel 
of  Thomas. 2    Also  by  Epiphanius,  [385], 3  by  Eusebius, 
[325], 4  by  Cyril,  [375], 5  and  by  Athanasius.  [373.] 

It  is  possible  that  some  of  the  miracles  in  Egypt, 
may  have  been  added  by  a  later  hand,  to  a  changed 
version  of  the  Gospel  of  Thomas.  Epiphanius,  how- 
ever, refers  to  the  miracles  performed  by  Jesus  in  his 
childhood,  and  doe's  not  discredit  them.  He  says: 

"Christ  wrought  his  first  miracle  in  Cana  of  Galilee,  the  third  day  after  he 
began  to  preach;  for  Christ  is  not  said  to  have  been  at  the  marriage  before 
his  temptation.  Nor  did  he  work  any  miracles,  or  preach  any  sermons  before 
that  time,  except  'some  things  which  some  say  he  did  at  play,  when  a  child. 
And  indeed  it  was  fit  some  things  should  be  done  by  him  in  his  childhood, 
that  there  might  not  be  any  foundation  for  the  assertion  of  those  heretics, 
who  say  that  Christ  did  not  come  upon  him  till  he  was  baptized,  in  Jordan,  in 
the  form  of  a  dove."— Hcer.  51.  20. 

Both  Eusebius  and  Athanasius  relate,  that  when  Jo- 
seph and  Mary  arrived  in  Egypt,  they  took  up,  their 
abode  in  Hermopolis,  a  city  of  Thebais,  in  which  was 
a  superb  temple  of  Serapis.  When  Joseph  and  Mary 
entered  the  temple,  not  only  the  great  idol,  but  all  the 
lesser  gods  fell  down  before  them. 6 

It  is  agreed  by  Origen,  Jerome  and  many  others,  that 
the  Gospel  of  the  Infancy,  or  the  Gospel  of  Thomas, 
was  one  of  "the  many,"  referred  to  in  Luke. 

Jones,  who  has  made  an  elaborate  attack  upon  the 
Gospel  of  the  Infancy,  pronouncing  its  miracles  absurd 

(1.)  Adv.  Hser.  1.  20.  (2.)  In  Luc.  1.  1. 

(3.)  Haer.  51.  20.  (4.)  Ecc.  Hist.  3.  25. 

(5.)  Hier.  Catech.  4,  p.  38. 

(6.)  Euseb.  Demonst.  Evang.  lib.  6,  c.  20;  Athan.  de  Incarn.  Verbi,  p.  89. 


APOCRYPHAL  GOSPELS.     GOSPEL  OF  THE  INFANCY.       153 

and  ridiculous,  concedes,  nevertheless,  that  the  origi- 
nal of  this  gospel  was  written  early  in  the  second  cen- 
tury. ' 

In  the  Ecclesiastical  History  of  Sozomen,  one  of  the 
•Greek  fathers,  who  wrote  A.  D.  439,  will  be  found  the 
following  reference  to  some  of  the  incidents  connected 
with  the  residence  of  Christ  in  Egypt. 

"At  Ermopolis  in  Thebais,  is  a  tree  called  Persea,  of  which  the  branches,  the 
leaves,  and  the  feast  portion  of  the  bark,  are  said  to  heal  disease,  when  touch- 
ed by  the  sick.  It  is  related  by  the  Egyptians,  that  when  Joseph  fled  with 
Christ  and  Mary,  the  Holy  Mother,  from  the  wrath  of  Herod,  they  went  to 
Ermopolis ;  and  as  they  were  entering  the  city,  this  tree  bent  down,  and  wor- 
shiped Christ.  I  relate  precisely  what  I  have  heard,  from  many  sources,  con- 
cerning this  tree.  I  think  that  this  was  the  sign  of  the  presence  of  God,  in  the 
city:  or  perhaps,  as  seems  most  probable,  it  may  have  arisen  from  the  fear  of 
tin-  demon,  who  had  been  worshiped  in  this  large  and  beautiful  tree,  by  the 
people  of  the  country,  for  at  the  presence  of  Christ,  the  idols  of  Egypt  were 
shaken,  even  as  Isaiah  tin?  prophet  had  foretold.  On  the  expulsion  of  the  de- 
mon, the  tree  was  permitted  to  remain  as  a  monument  to  what  had  occurred, 
ami  was  endued  with  the  property  of  healing  those  who  believed.  The  inhab- 
itants of  Egypt  and  of  Palestine,  [referring  to  another  event  which  he  had  re- 
lat-Ml,  also],  testify  to  the  truth  of  these  events  which  took  place  among  them- 
selves."— Sozomen's  Ecc.  Hist,  bk.b,  ch.  21. 

Such  is  the  testimony,  and  such  are  the  conclusions, 
of  one  of  the  more  moderate  of  the  ancient  ecclesiasti- 
cal historians.  There  were  many  miracles  ascribed  to 
Jesus,  which  were  fully  accredited  by  the  fathers,  for 
several  centuries.  Those  not  contained  in  the  canon- 
ical gospels,  became  after  a  while,  first  doubted,  then 
discredited;  the  miracles  related  in  those  gospels  only, 
being  considered  finally  worthy  of  belief. 

(1.)  Jones  on  the  New  Testament,  vol.  2.  p.  259. 


154       THIRD   PERIOD. 


A.  D.  120  TO  A.  D.  130. 


CHAPTER    XIII. 

THE  GOSPEL    OF    THE  INFANCY, 
COMPARED    WITH    LUKE  AND  MATTHEW. 


THE  GOSPEL  OF  THE  INFANCY  ONE  OF  THE  MANUSCRIPTS  USED  TN  THE 
COMPILATIONS  OF  LUKE  AND  MATTHEW — THE  FIRST  TWO  CHAPTERS  OF 
THOSE  GOSPELS  AND  THE  GOSPEL  OF  THE  INFANCY  COMPARED. 

In  regard  to  the  taxing,  &c.,  the  parallel  passage  in 
the  Protevangelion,  has  already  been  given.  The  fol- 
lowing is  the  parallel  with  the  Infancy: 

THE  TAXING,    AND    THE  BIRTH  OF  CHRIST. 


GOSPEL  OF  THE  INFANCY,  ch.  2. 

In  the  three  hundred  and  ninth  year 
of  the  era  of  Alexander,  Augustus  pub- 
lished a  decree,  that  all  persons  should 
go  to  be  taxed,  into  their  own  coun- 
try. 

Joseph   therefore  arose,    and  with 


Mary  his  spouse,  he  went  to  Jerusa- 
lem, and  then  caoie  to  Bethlehem,  that 
he  and  his  family  might  be  taxed,  ID 
the  city  of  his  fathers. 

["When  they  came  by  the  cave," 
they  stopped,  and  there  Jesns  was 
born.l 


GOSPEL  OF  LUKE,  ch.  2. 

And  it  came  to  pass  in  those  days, 

that  there  went  out  a  decree  from 

Caesar  Augustus,  that  all  the  world 
should  be  taxed. 

2.  And  this  taxing  was  first  made, 
when  Cyrenius  was  Governor  of  Syria. 

3.  And  all  went  to  be  taxed,  every- 
one into  his  own  city. 

4.  And  Joseph   also  went  up  from 
Galilee,  out  of  the  city  of  Nazareth, 
into  Judaea,  unto  the  city  of   David 
which  is  called  Bethlehem,  (because  he 
was  of  the  house  and  lineage  of  David.) 

5.  To  be  taxed,  with  Mary,  hi>  es- 
poused wife,  being  great  with  child. 

(Christ was  then  born  in  Bethlehem.) 


This  reference  to  "the  cave/7  as  something  well  un- 
derstood, indicates  that  the  writer  of  the  Infancy  was 
familiar  with  the  Protevangelion. 


APOCR  YPHA  L  G OSPELS.     G 08PEL  OF  THE  INFANCY.       155 


VISION  TO   THE   SHEPHERDS. 
INFANCY,  ch.  4,  LUKE,  ch.  2. 


After  this,  when  the  shepherds 
came,  and  had  made  a  fire,  and  they 
were  rejoicing  exceedingly,  the  heav- 
enly host  appeared  to  them,  praising 
and  adoring  the  Supreme  God.  As 
the  shepherds  were  engaged  in  the 
same  employment,  the  cave  at  that 
time  seemed  like  a  glorious  temple,  be- 
cause both  the  tongues  of  angels  and 
men  united  to  adore  and  magnify  God, 
on  account  of  the  birth  of  the  Lord 
Christ. 


8.  And  there  were  in  the  same  coun- 
try shepherds    abiding    in  the   field, 
keeping  watch  over  their  flock  by  night. 

9.  And  lo,   the  angel   of  the  Lord 
came  upon  them,  and  the  glory  of  the 
Lord   shone  round  about  them;  and 
they  were  sore  afraid. 

10.  And  the  angel  said  unto  them, 
fear  not;  for  behold  I  bring  you  good 
tidings  of  great  joy,  which  shall  be  to 
all  people. 

11.  For  unto  you  is  born  this  day, 
in  the  City  of  David,  a  Savior,  who  is 
Christ  the  Lord. 

12.  And  this  shall  be  a  sign  unto  you; 
ye  shall  find  the    babe    wrapped  in 
swaddling-clothes,  lying  in  a  manger. 

13.  And  suddenly  there  was  with  the 
angel,  a  multitude  of  the  heavenly 
host,  praising  God,  and  saying: 

14.  Glory  to  God  in  the  highest,  and 
on  earth,  peace,  good  will  toward  men. 

15.  And  it  came  to  pass  as  the  angels 
were  gone  away  from  them  into  heav- 
«-n.  the  shepherds  said  one  to  anothet, 
Li-t  us  now  go  even  unto  Bethlehem, 
and  see  this  thing  which  is  come  to 
pass,  which  the  Lord  hath  made  known 
to  us. 

16.  And  they  came  with  haste,  and 
found  Mary  and  Joseph,  and  the  babe 
lying  in  a  manger. 


The  account  in  the  Gospel  of  the  Infancy,  though 
sufficiently  marvelous,  has  much  the  more  natural  sur- 
roundings. 

Mary,  on  her  way  to  Bethlehem, not  being  able  to 
continue  the  journey,  stops  at  a  cave,  used  by  shep- 
herds for  herding  cattle.  Here  Jesus  is  born.  In  the 
mean  time,  the  shepherds,  returning  to  the  cave,  build 
a  fire,  and  as  they  come  to  understand  the  nature 
of  the  transaction,  they  unite  in  praises  to  God,  in 
which  they  are  joined  by  the  heavenly  host  of  angels. 

In  Luke,  Jesus  is  born  in  Bethlehem,  and  the  shep- 
herds, who  are  in  the  field,  are  informed  by  an  angel 


156       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

•of  the  birth  of  a  Savior,  and  that  he  is  lying  in  a  man- 
ger; but  they  are  left  to  find  the  place  the  best  way 
they  can.  Then  the  heavenly  host,  instead  of  appear- 
ing where  Jesus  was,  is  made  to  appear  to  the  shep- 
herds in  the  field. 

It  is  manifest  that  the  story  has  been  taken  from  its 
natural  setting,  in  order  that  Jesus  might  be  born  at 
Bethlehem,  in  fulfillment  of  the  prophecy  of  Micah. 


THE    CIRCUMCISION. 


INFANCY,  ch.  5. 
And  when  the  time  of  circumcision 


which  the  law  commanded  that  a  boy 


LUKE,  ch.  2. 


21.   And  when  eight  days  were  ac- 
was  come,   viz.  the  eighth   day,   on  complished  for  the  circumcising  of  the 


child,  his  name  was  called  Jesus,  which 


should  be  circumcised,   they  circum^was  so  named  by  the  angel  before  he 
cised  him  in  the  cave,  <fec.  'was  conceived  in  the  womb. 

PRESENTATION    IN   THE  TEMPLE. 

Here  again,  it  may  be  well  to  note  the  remarks 
of  •Shleiermacher.  He  says: 

"What  we  read  from  22  to  40  in  chapter  2,  respecting  the  presentation 
of  the  child  in  the  temple,  .which  was  combined  with  the  purification  of  his 
mother,  seems  also  to  have  been  originally  related  and  committed  to  writing, 
without  connection  with  the  preceding  passage;  for  at  the  end,  mention  is 
made  of  the  return  to  Nazareth,  just  as  though  the  parents  had  come  from 
that  place  to  Jerusalem,  without  notice  being  taken  by  a  single  word,  of  their 
residence  up  to  that  time  in  Bethlehem,  which  would  nevertheless  have  been 
so  easy  and  natural.  This  narrative,  therefore,  knows  nothing  of  that  resi- 
dence. Only  I  would  not  on  that  account  understand  the  surprise  of  Mary  at 
the  language  of  Simeon,  as  implying  that  she  herself  did  not  know  yet  who  her 
son  was.1' — Essay  on  Luke,  p.  39. 

While  the  narrative  of  the  vision  to  the  shepherds, 
as  contained  in  Luke,  had  a  basis  in  the  Gospel  of  the 
Infancy,  there  had  been  a  wide  departure  from  the  sto- 
ry as  there  given,  and  much  new  matter  introduced, 
showing  that  the  whole  account  had  been  re-written. 

In  the  following,  however,  it  will  not  be  difficult  to 
perceive,  that  we  have  but  different  versions  of  the 
same  narrative: 


APOCRYPHAL  GOSPELS.     GOSPEL  OF  THE  INFANCY.       157 


INFANCY,  chs.  5  and  6. 
Ten  days  having  intervened,   they 

brought  him  to  Jerusalem;  and  on 
the  fortieth  day  of  his  birth,  they  pre- 
sented him  in  the  temple  before  the 
Lord,  making  offerings  for  him,  ac- 
cording to  what  is  prescribed  in  the 
law  of  Moses,  to  wit:  Every  male  who 
openeth  the  womb,  shall  be  called  the 
holy  of  God. 


Then  old  Simeon  saw  him  shining 
as  a  pillar  of  light,  wheu  the  Lady 
Virgin  Mary,  his  mother,  was  carry- 
ing him  in  her  arms,  and  rejoicing  ex- 
ceedingly, over  him.  And  angels, 
praising  him,  stood  around  him  in  a 
circle,  like  life-guards  standing  by  a 
king. 


Then  Simeon,  going  up  before  Lady 
Mary,  and  stretching  out  his  hands 
before  her,  said  to  the  Lord  Christ, 
Now,  O  my  Lord,  let  thy  servant  de- 
part in  peace,  according  to  thy  word. 

For  mine  eyes  have  seen  thy  mercy, 

Which  thou  hast  prepared  for  the 
salvation  of  all  peoples. 

A  light  to  all  nations,  and  a  glory  to 
thy  people  Israel. 


Hannah,    a    prophetess,    was    also 
present,  and  drawing  near,  she  gave 


LUKE,  ch.  2. 

22.  And  when  the  days  of  her  purifi- 
cation, according  to  the  law  of  Moses, 
were  accomplished,  they  brought  him 
to  Jerusalem,  to  present  him  to  the 
Lord. . 

23.  (As  it  is  written  in  the  law  of  the 
Lord,  Every  male   that  openeth  the 
womb,   shall   be  called  holy    to  the 
Lord.) 

24.  And  to  offer  a  sacrifice,  accord- 
ing to  that  which  is  said  in  the  law 
of  the  Lord,   a  pair  of  turtle-doves  or 
two  young  pigeons. 

25.  And  behold  there  was  a  man  in, 
Jerusalem,  whose  name  was  Simoon;, 
and  the  same  man  was  just  and  devout,, 
waiting  for  the  consolation  of  Israel;, 
and  the  Holy  Ghost  was  upon  him. 

26.  And  it  was  revealed  unto  him 
by  the  Holy  Ghost,  that  he  should  not 
see  death,  before   he   had   seen   the 
Lord's  Christ. 

27.  And  he  came  by  the  spirit  into 
the   temple;  and  when  the   parents 
brought  in  the  child  Jesus,  to  do  for 
him  after  the  custom  of  the  law, 

28.  Then  took  he   him  up  in  his 
arms,  and  blessed  God,  and  said: 

29.  Lord  now  lettest  thou  thy  serv- 
ant go  in  peace,  according  to  thy  word. 

80.  For  mine  eyes  have  seen  thy  sal- 
vation 

31.  Which  thou  hast  prepared  be- 
fore the  face  of  all  people. 

32.  A  light  to  lighten  the  Gentiles, 
and  the  glory  of  thy  people  Israel. 

33.  And    Joseph   and  his   mother 
marveled  at  those  things  which  were 
spoken  of  him. 

34.  And  Simeon  blessed  them,  and 
said  unto  Mary  his  mother,  Behold, 
this  child  is  set,  &c. 

35.  Yea,  a  sword  shall  pierce,  &c. 

36.  And  there   was    one    Anna,   a 
prophetess,  the  daughter  of  Phanuel, 
of  the  tribe  of  Aser;  she  was  of  great 
age,   and  had  lived  with  a  husband 
seven  years  from  her  virginity. 

37.  And  she  was  a  widow  of  about 
four-score  and  four  years,  who  depart- 
ed not  from  the  temple,  but  served 
God  with  fastings  and  prayers,  night 
and  day. 


158       THIRD    PERIOD. 


A.  D.  120  TO  A.  D.  130. 


INFANCY,  ch.  6. 


LUKE,  ch.  2. 


38.  And  she,  coming  in  that  in^tnnt, 
thanks  to    God,  and  celebrated   the  gave  thanks  likewise  unto  the  L  »vd, 


happiness  of  Lady  Mary. 


and  spake  of  him  to  all  them  that 
looked  for  redemption  in  Jerusalem. 


JESUS  DISPUTING  WITH  THE  DOCTORS. 


INFANCY,  ch.  50. 


And  when  he  was  twelve  years  old, 
they  took  him  to  Jerusalem,  to  the 
feast. 

And  when  the  feast  was  finished, 
they  indeed  returned,  but  the  Lord  Je- 


sus remained  behind,  in  the  temple, 
among  the  doctors  and  elders,  and 
learned  men  of  the  sons  of  Israel;  to 
whom  he  put  various  questions  in  the 
sciences,  and  gave  them  answers  in 
his  turn. 

[The  balance  of  chapter  50  and  the 
whole  of  chapters  51  and  52  are  taken 
tip  with  an  account  of  this  discus- 
sion. It  is  stated  that  Jesus  explained 
the  books  of  the  law  and  the  mysteries 
of  the  prophets;  also  the  sciences  of 
astronomy,  philosophy,  &c .  But  the 
particular  explanations  are  not  given.] 

CHAPTER  53. 

While  they  were  speaking  to  each 
other  these  and  other  things,  the  Lady 
St.  Mary  came,  after  having  been  go- 
ing about  for  three  days,  with  Joseph, 
seeking  for  him.  She  therefore,  seeing 
him  sitting  among  the  doctors,  asking 
them  questions,  and  answering  in  his 
turn,  said  to  him,  My  son,  why  hast 
thou  thus  dealt  with  us?  Behold,  I 
and  thy  father  have  sought  thee,  with 
much  trouble. 


LUKE,  ch.  2. 

41.  Now  his  parents  went  to  Jeru- 
salem every  year,  at  the  feast  of  the 
passover. 

42.  And  when  he  was  twelve  years 
old,  they  went  up  to  Jerusalem,  after 
the  custom  of  the  feast. 

43.  And  when  they  had  fulfilled  the 
days,  as  they  returned,  the  child  Jesus 
tarried  behind  in  Jerusalem;  and  Jo- 
seph and  his  mother  knew  not  of  it. 

44.  But  they,  supposing  him  to  have 
been  in  the  company,   went  a  day's 
journey;  and  they  sought  him  among 
their  kinsfolk  and  acquaintance. 

45.  And  when  they  found  him  not, 
they  turned  back  again  to  Jerusalem, 
seeking  him. 

46.  And  it  came  to  pass,  that  after 
three  days,  they  found  him  in  the  tem- 
ple, sitting  in  the  midst  of  the  doctors, 
both  hearing  them,  and  asking  them 
questions. 

47.  And  all  who  heard  him,   were 
astonished  at  his  understanding  and 
answers. 


48.  And  when  they  saw  him,  they 
were  amazed;  and  his  mother  said  un- 
bo  him,  Son,  why  hast  thou  thus  dealt 
with  us  ?  Behold,  thy  father  and  I 
have  sought  thee,  sorrowing. 


APOCRYPHAL  GOSPELS.     GOSPEL  OF  THE  INFANCY.       159 


INFANCY,   ch.  53, 

He  replied,  Wherefore  did  ye  seek 
me '?  Did  ye  not  know  that  I  ought  to 
be  employed  in  my  father's  house  ?  But 
they  understood  not  the  word  which  he 
spake  unto  tin -111. 

Then  the  doctors  asked  Mary  wheth- 
er he  was  her  son.  And  when  she  sig- 
nified that  he  was,  they  said,  0  happy 
Mary,  who  hast  brought  forth  such  a 
son. 

Then  he  returned  with  them  to  \a/- 
areth,  and  obeyed  them  in  all  things; 
and  his  mot  her  kept  all  these  sayings 
in  her  heart. 

And  the  Lord  Jesus  grew  in  stature 
and  wisdom  and  in  favor  with  God  and 
man. 


LUKE,  ch.  2. 

49.  And  he  said  unto  them,    How  is 
it  that  ye  sought  me?    Wist  ye  not, 
that  I  must  be  about  my  father's  bus- 
iness ? 

50.  And  they   understood   not  the 
saying  which  he  spake  unto  them. 

51.  And  he  went  down  with  them, 

and  came  to  Nazareth,   and  was  sub- 
ject unto  them;  but  his  mother  kept 

all  these  sayings  in  her  heart. 

52.  And  Jesus  increased  in  wisdom 
and  stature,  and  in  favor  with  God 
and  man. 


The  foregoing  accounts  are  closely  parallel,  with  no 
particular  inference,  as  to  which  was  first  written. 
The  next  chapter  of  the  Infancy  is  as  follows: 

CH.  54.  "But  from  this  time,  he  began  to  conceal  his  miracles  and  secret 
works,  and  gave  himself  to  the  study  of  the  law,  till  he  arrived  to  the  end  of 
his  thirtieth  year;  at  which  time  the  Father  publicly  owned  him  at  Jordan, 
sending  down  this  voice  from  heaven:  This  is  my  beloved  Son,  in  whom  1  am 
well  pleased;  the  Holy  Ghost  being  also  present,  in  the  form  of  a  dove." 

Passing  on  to  the  Gospel  of  Matthew,  the  parallel 
commences  with  the  7th  chapter  of  the  Infancy,  and 
the  2d  chapter  of  Matthew,  as  follows: 

VISIT  OF  THE  MAGI. 


INFANCY,  ch.  7. 

And  it  came  to  pass,  when  the  Lord 
Jesus  was  bora  at  Bethlehem,  a  city 
of  Judoea,  in  the  time  of  Herod  the 
King,  behold,  wise  men  came  from 
the  East  to  Jerusalem,  as  Zoradascht 
[in  the  Ante-Nicene  copy,  Zeraduscht], 
had  predicted;  and  there  were  with 


MATTHEW,  ch.  2. 

Now  when  Jesus  was  born  in  Beth- 
lehem of  Judaea,  in  the  days  of  Herod 

the  King,  behold,  there  came  wise  men 
from  the  East  to  Jerusalem, 

2.  Saying:  Where  is  he  that  is  bom 
King  of  the  Jews?  For  we  have  seen 
his  star  in  the  East,  and  are  come  to 
worship  him. 

[Verses  3  to  10  have  a  parallel  in 
the  Protevangelion,  which  has  been 
given.] 


160       THIRD    PEEIOD. 


A.D.  120    TO   A.I}.  130. 


MATTHEW,  ch.  2. 

11.  And  when  they  were  come  into 
the  house,  they  saw  the  young  <  Iiild 
with  Mary  his  mother,  and  fell  <io\vu 


they; 
and 


and  worshiped  him.     And  when 
had     opened    their    treasures, 

E resented  unto  him  gifts;  gold, 
•ankincense  and  myrrh. 

12.  And  being-  warned  of  God  in  a 
dream,  that  they  should  not  return  to 


Herod,  they  departed  into  their  own. 
country,  another  way. 


INFANCY,  ch.  7. 

them  gifts;  gold,  and  frankincense, 
and  myrrh.  And  they  adored  him, 
and  presented  to  him  their  gifts. 

Then  the  Lady  Mary  took  one  of 
those  swaddling-clothes,  (in  which  the 
infant  was  wrapped),  and  gave  it  to 
them  instead  of  a  blessing;  which  they 
received  from  her  as  a  most  noble  pres- 
ent. And  in  the  same  hour,  there  ap- 
appeared  unto  them  an  angel  in  the 
form  of  that  star,  which  had  before 
been  their  guide  in  their  journey;  and 
they  went  away,  following  the  guid- 
ance of  its  light,  till  they  returned  into 
their  own  country. 

[On  their  return,  having  made  afire 
and  worshiped  it,  they  cast  in  the 
swaddling-cloth,  which  remained  un- 
harmed by  the  fire.] 


It  will  be  noticed,  that  according  to  the  Infancy  Gos- 
pel, the  visit  of  the  magi  was  made  in  accordance  with 
the  prophecy  of  Zoradascht.  (Zoroaster.) 

The  reference  to  the  prophecy  of  Zoroaster  cannot 
well  he  explained,  except  on  the  hypothesis,  that  the 
Gospel  of  the  Infancy  was  first  written. 

THE  FLIGHT  TO  EGYPT. 


INFANCY,  ch.  9. 

But  Herod,  perceiving  that  the  wise 
men  did  delay,  and  not  return  to  him, 
called  together  the  priests  and  wise 
men,  and  said,  Tell  me  in  what  place, 
the  Christ  is  to  be  born.  And  when 
they  replied,  In  Bethlehem,  a  city  of 
Judaea,  he  began  to  contrive  in  his 
mind,  the  death  of  the  Lord  Jesus 
Christ. 

Then  appeared  an  angel  of  the  Lord 
to  Joseph  in  his  sleep,  and  said,  Arise, 
take  the  boy  and  his  mother  and  go 
into  Egypt,  at  the  crowing  of  the  cock. 
So  he  arose  and  went. 


MATTHEW,  ch.  2. 

13.  And  when  they  were  departed, 
behold,  the  angel  of  the  Lord  appeareth 
to  Joseph  in  a  dream,  saying:  Arise 
and  take  the  young  child  and  his 
mother,  and  flee  into  Egypt;  and  be 
there  until  I  bring  thee  word;  for  Her- 
od will  seek  the  young  child,  to  de- 
stroy him. 


14.  When  he  arose,  he  took  the 
young  child  and  his  mother,  by  night, 
and  departed  into  Egypt. 

[Here  follows  the  passage  of  Hosear. 
ch.  11,  v.  1,  referring  to  the  calling 
of  Israel  out  of  Egypt,  which  is  ap- 
plied, as  a  prophecy,  to  this  transac- 
tion.] 


APOCRYPHAL  GOSPELS.     GOSPEL  OF  THE  INFANCY.       161 

In  reply  to  the  enquiry  of  Herod,  as  to  the  place 
where  the  Christ  was  to  be  born,  the  priests  and  wise 
men  said,  In  Bethlehem.  Yet,  according  to  the  Infan- 
cy Gospel,  he  was  born  on  the  road,  before  his  parents 
reached  Bethlehem.  (According  to  the  Protevangelion. 
three  miles  distant.)  The  author  of  Luke,  perceiving 
this  inconsistency,  has  Christ  born  in  the  village  of 
Bethlehem.  But  in  so  doing,  as  has  been  seen,  he  is 
obliged  to  break  up  the  consecutive  incidents,  and,  in 
several  respects,  to  reconstruct  the  narrative. 

The  slaughter  of  the  children  is  mentioned  in  the 
Protevangelion,  but  not  in  the  Infancy,  in  this  con- 
nection. 

In  the  twelfth  chapter,  there  is  a  reference  to  it,  as 
also,  to  the  prophecy  of  Micah,  thrown  in,  in  the  midst 
of  the  miracles  wrought  in  Egypt.  It  is,  doubtless,  an 
interpolation. 

Josephus,  though  he  enlarges  upon  the  cruelties  of 
Herod,  says  nothing  of  the  slaughter  of  the  children. 

The  account  can  scarcely  be  considered  historical. 
It  must  be  looked  upon  as  legendary,  and  probably  first 
appeared  in  the  Protevangelion. 

THE  RETURN  FROM  EGYPT. 

INFANCY,  ch.  26.  MATTHEW,  ch.  2. 

19.  But  when  Herod  was  dead,  be- 
hold, an  angel  of  the  Lord  appeareth 
in  a  dream,  to  Joseph  in  Egypt, 

20.  Saying:    Arise,    and    take  the 
young  child  and  his  mother,   and  go 
into  the  land  of  Israel;  for  they  are 
dead,  who  sought  the  young  child's 
life. 

21.  And  he    arose,    and  took  the 
At  the  end  of  three  years,  he  re-  young  child  and  his  mother,  and  came 

turned  out  of  Egypt;   and  when  he  into  the  land  of  Israel, 
came  near  to  Judsea,  Joseph  was  afraid 


to  enter;  for,  hearing  that  Herod  was 
dead,  and  that  Archelaus  his  son 
reigned  in  his  stead,  he  was  afraid; 
and  when  he  went  to  Judaea,  an  angel 


22.  But  when  he  heard  that  Arche- 
laus did  reign  in  Judsea,  in  the  room 
of  his  father  Herod,  he  was  afraid  to 
go  thither.  Notwithstanding,  bein<i 


162       THIRD    PERIOD.  A.  D.  120    TO   A.  D.  130. 


MATTHEW,  ch.  2. 


warned  of  God  in  a  dream,  he  turned 
aside,  into  the  parts  of  Galilee. 

23.  And  he  came  and  dwelt  in  a  city 
called  Nazareth. 


INFANCY,  ch.  26. 
of  God  appeared  to  him,  and  said:  0 

Joseph,  go  into  the  city  of  Nazareth, 
and  there  abide. 

It  is  indeed  wonderful,  that  the'Lord 
of  all  countries  should  thus  be  earned 
about,  through  so  many  regions. 

In  the  foregoing  comparisons,  the  reader  must  have 
noticed,  that  where,  in  the  account  of  the  birth  and 
childhood  of  Jesus,  as  given  in  Luke  and  Matthew, 
there  was  no  parallel  in  one  of  the  apocryphal  gospels, 
the  history  was,  almost  invariably,  supplemented  in  the 
other.  This  will  appear  more  plainly  by  the  following 
arrangement,  where  the  portions  of  each  which  con- 
tain parallel  passages  are  indicated: 

LUKE. 

THE  ANNOUNCEMENT,  AND  THE  VISIT  TO  ELIZABETH. 
Protevangelion,  chs.  11  and  12.  Luke,  ch.  1  ,  w.  26  to  56. 

THE  TAXING,  AND  THE  BIRTH  OF  JESUS. 

Protevangelion,  chs.  17  and  18.  ) 

Also,  Infancy,  chs.  2  and  3.       \      *    Luke,  ch.  2,  w.  1  to  7. 

VISION  TO  THE  SHEPHERDS. 
Infancy,  ch.  4.  Luke,  ch.  2,  w.  8  to  16. 

CIRCUMCISION  OF  JESUS. 
Infancy,  ch.  5.  Luke,  ch.  2,  v.  21. 

PRESENTATION  IN  THE  TEMPLE. 
Infancy,  chs.  5  and  6.  Luke,  ch.  2,  vv.  22  to  38. 

JESUS  DISPUTING  WITH  THE  DOCTORS. 

Infancy,  chs.  50  to  53.  Luke,  ch.  2,  w.  41  to  52. 

MATTHEW. 

JOSEPH  AND  THE  ANGEL. 
Protevangelion,  chs.  13  and  14.  Matthew,  ch.  1,  w.  18  to  24. 


APOCRYPHAL  GOSPELS.     GOSPEL  OF  THE  INFANCY.       163 

VISIT  OF  TPE  MAGI,  AND  SLAUGHTER  OF  THE  CHILDREN 

Proteyangelion  chs.  21  and  22.         ) 

Also  visit  of  the  magi,  Infancy,  ch.  7.  f  Matthew,  ch.  2,  w.  Ito  18. 

FLIGHT  TO  EGYPT. 
Infancy,  ch.  7.  Matthew,  ch.  2,  w.  13  to  15. 

RETURN  FROM  EGYPT. 
Infancy,  ch.  26.  Matthew,  ch.  2,  w.  19  to  23. 

In  considering  the  question  of  priority,  it  must  be 
borne  in  mind,  that  these  are,  so  far  as  is  known,  the 
only  histories  of  the  birth  and  childhood  of  Jesus, 
to  be  found  in  the  ancient  gospels.  There  was  no  such 
history,  in  the  Gospel  of  the  Hebrews,  in  the  Gospel  of 
Marcion,  or  in  the  Gospel  of  Tatian;  nor  have  we  any 
evidence  that  there  was  any  such  in  the  gospels  still 
older,  — those  of  the  first  century,  or  in  any  of  the  lost 
gospels  of  the  second  century. 

On  the  hypothesis,  that  the  Protevangelion  and  the 
Infancy  were  first  written,  it  might  be  interesting  to 
enquire,  according  to  what  rule  or  law,  the  selections 
were  made  by  the  authors  of  Luke  and  Matthew.  Upon 
this  point,  we  will  venture  to  make  a  suggestion. 

The  Protevangelion  and  the  Infancy  were  rude  gos- 
pels. They  were  very  inartificially  constructed,  and 
both  of  them  contained  accounts  which  were  inconsis- 
tent and  irreconcilable.  They  were  inconsistent,  not 
only  with  each  other,  but  each  with  itself. 

Looking  at  them  together,  we  find,  in  endeavoring 
to  trace  the  history  of  Jesus,  that  according  to'  one  ac- 
count, he  was  taken  from  Bethlehem  to  Jerusalem,  and 
publicly  presented  in  the  temple;  thence  to  Nazareth, 
where  he  remained  till  his  dispute  with  the  doctors. 
The  other  account  represented  his  parents  fleeing  with 
him,  soon  after  his  birth,  from  Bethlehem  to  Egypt,  un- 
der a  warning  from  an  angel  not  to  return  by  Jerusalem. 
These  conflicting  accounts,  founded  on  different  tra- 


164       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

ditions,  ran  through  the  two  gospels,  indiscriminately. 
Each  of  the  compilers  of  Luke  and  Matthew,  wish- 
ing to  give,  as  a  sort  of  preface  to  his  gospel,  a  history 
of  the  birth  and  childhood  of  Christ,  not  too  long,  but 
one  which  would  appear  consistent  in  itself,  selected, 
we  may  suppose,  such  portions  of  the  other  two  gos- 
pels, as,  in  his  judgment,  would  form  such  a  history; 
the  one  adopting  the  theory  of  the  presentation  in  the 
temple,  and  the  other,  the  flight  to  Egypt.  This  would 
result  in  giving  us,  precisely  what  we  have;  two  di- 
verse, inconsistent,  and  utterly  irreconcilable  histories 
of  the  birth  and  childhood  of  Jesus. 

"If  we  compare,"  says  Schleiermacher,  "without  any  prepossession,  thi& 
(Luke,  chs.  1  and  2),  and  the  corresponding  portion  in  Matthew,  we  have  two 
parallel  successions  of  narratives;  parallel  in  the  stricter  sense  of  the  word,  in- 
asmuch as  they  have  no  single  point,  that  is,  in  this  case,  no  entire  fact,  in 
common.  They  are  not  at  all  supplemental  to  each  other,  but  on  the  contra- 
ry, the  corresponding  members  of  the  two  successions,  almost  entirely  exclude 
each  other.  Hence,  then,  if  in  any  one  point,  the  narrative  of  the  one  evan- 
gelist is  correct,  that  of  the  other,  so  far  as  it  relates  to  the  same  epoch,  can- 
not be  so." — Essay  on  Luke,  pp.  44,  45. 

Again:  "All  attempts  to  reconcile  these  two  contradictory  statements,  seem 
only  elaborate  efforts  of  art,  to  which  one  should  not  needlessly  resort;  or  in- 
deed, should  rather  give  no  explanation  at  all." — Ibid.  p.  48. 

Conceding  them  to  be  irreconcilable,  he  undertakes, 
by  an  ingenious  process,  to  pick  out  the  truth,  a  little 
here  from  Luke,  and  a  little  there  from  Matthew. 

He  thinks  the  accounts  rest  upon  "a  totally  differ- 
ent tradition,  one  from  the  other." — [p.  48.] 

In  the  Protevangelion  and  in  the  Infancy,  the  tradi- 
tions are  grouped  together.  In  Luke  and  Matthew, 
they  are  separated. 

In  the  next  chapter,  we  shall  endeavor  to  trace  the 
origin  and  history  of  these  traditions,  and  in  so  doing, 
some  further  light  may  be  thrown  upon  the  question  of 
priority  as  between  the  two  apocryphal  and  the  two 
canonical  gospels. 


APOCRYPHAL  GOSPELS.    GOSPELS  OF  THE  INFANCY.       165 


CHAPTER    XIV. 

ORIGIN  AND  HISTORY 
OF  THE  GOSPELS  OF  THE  INFANCY. 

We  are  now  to  search  for  the  origin  of  the  legendary 
accounts  of  the  conception,  birth  and  childhood  of 
Jesus. 

For  the  purpose  of  this  investigation,  the  Protevan- 
gelion  and  the  Gospel  of  the  Infancy  may  be  consider- 
ed together,  as  Gospels  of  the  Infancy. 

While  in  the  subsequent  history  of  the  childhood  of 
Christ,  there  are  incidents  which  may  be  traced  to  oth- 
er countries,  there  are  certain  leading  features  in  the 
first  part  of  the  narrative,  which  stamp  it  as  of  Persian 
derivation.  These  are,  the  visit  of  the  magi,  guided 
by  a  star,  and  the  fact  that  the  visit  was  made  in  ac- 
cordance with  the  prophecy  of  Zeraduscht,  or  Zoro- 
aster. 

This  prophecy  will  be  found  in  the  life  of  Zoroaster, 
in  Du  Perron's  translation  of  the  Zend-Avesta. 

Faber  thinks  the  materials  from  which  the  Zend- 
Avesta  was  composed,  were  taken  from  heathen,  rather 
than  from  Jewish  sources,  giving  many  reasons,  based 
upon  the  peculiar  construction  of  the  legends  of  the 
Zend-Avesta.  One  of  these  peculiarities  consists  in  the 


166       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

association  of  a  star  with  the  deluge;  a  circumstance 
not  to  be  found  in  the  Mosaic  account  of  the  flood. 

Taschter,  the  second  man  bull,  of  the  creation,  to 
whom  was  committed  the  charge  of  bringing  on  the 
deluge,  was  said  to  be  a  star,  and  his  light  is  spoken  of,. 
as  shining  on  higl^  during  thirty  days  and  thirty 
nights,  while  the  waters  of  the  deluge  were  increasing. 

The  star  may  be  found  in  the  mythology  of  other  na- 
tions. Astarte  consecrated  at  Tyre,  a  star,  which  she 
found  falling  from  the  sky.  Electra,  the  mother  of 
Dardanus,  was  one  of  the  seven  stars  of  the  Pleia- 
des, and  was  saved  from  a  deluge,  both  in  Arcadia  and 
Samothrace. 

The  star  is  older,  even  than  Zoroaster,  and  according 
to  Faber,  older  than  Hebrew  tradition. 

There  were  two  Zoroasters.  The  first,  spoken  of  by 
Greek  writers,  flourished,  according  to  these  authors, 
several  thousand  years  before  Christ.  Pliny  speaks  of 
him  as  thousands  of  years  before  Moses;  and  from  that 
writer  and  Aristotle,  it  may  be  concluded  that  he  lived 
some  six  thousand  years  before  Christ.  Hermodorus, 
Hermippus,  and  Plutarch  concur  in  dating  him  five 
thousand  years  before  the  siege  of  Troy. 

The  other  Zoroaster  flourished,  according  to  Dr. 
Prideaux,  in  the  time  of  Darius  Hystaspes. l  Sir  Wil- 
liam Jones  agrees  in  assigning  him  to  that  period. 

It  was  the  opinion  of  the  learned  Mr.  Faber,  that 
there  were  two  Zeraduschts,  or  Zoroasters,  and  that  the 
primeval  Zoroaster  was  none  other,  than  Menu  or  Ma- 
habad,  or  Buddha.  He  traces  many  analogies  and  re- 
semblances between  the  ancient  religions  and  mytholo- 
gies of  the  Persians  and  the  Hindoos,  and  thinks  the 
Zend-Avesta  a  modern  compilation,  founded  upon  re- 

(1.)  Prideaux's  Connect,  pt.  1,  b.  4,  p.  219. 


APOCRYPHAL  GOSPELS.    GOSPELS  OF  THE  INFANCY.       167 

ligious  books  compiled  by  the  second  Zeraduscht;  and 
those  again,  based  upon  more  ancient  legends,  which 
were  substantially  identical  with  the  older  mythology 
of  India. 

He  ably  antagonizes  the  theory  of  Dr.  Prideaux,  that 
the  accounts  of  the  Zend-Avesta  concerning  the  deluge 
and  the  ante-deluvial  age,  were  taken  from  the  Mosaic 
history. ' 

Malcolm,  in  his  history  of  Persia,  states  that  Zoroas- 
ter first  introduced  the  worship  of  fire. 

In  the  Recognitions,  may  be  found  an  interesting 
tradition  upon  this  subject. 

Peter  states  that  Zoroaster,  being  frequently  intent 
upon  the  stars,  and  wishing  to  be  esteemed  a  god 
among  them,  began  to  draw  forth  sparks  from  the 
stars,  that  he  might  astonish,  as  with  a  miracle,  rude 
and  ignorant  men.  That  he  attempted  those  things 
again  and  again,  until  he  was  set  on  fire,  "and  con- 
sumed by  the  demon  himself,  whom  he  accosted  with 
too  great  importunity."  That  the  men  of  his  day,  af- 
ter this,  extolled  him  all  the  more;  raised  a  monument 
to  his  honor,  and  adored  him  as  a  friend  of  God,  and 
one  who  had  been  removed  to  heaven,  in  a  chariot 
of  lightning.  They  then  worshiped  him  as  a  living 
star;  which,  says  the  author  of  the  Recognitions,  is  the 
meaning  of  the  name;  from  'zoe,'  life,  and  'aster/  star. 

The  star,  which  had  previously  been  an  object  of 
worship,  now  became  associated  with  Zoroaster. 

But  what  about  the  prophecy,  upon  which  was 
founded  the  legend  of  the  magi? 

In  the  life  of  Zoroaster,  as  given  by  Du  Perron,  in 
his  translation  of  the  Zend-Avesta,  is  an  account  of 

(1.)  Origin  of  Pagan  Idolatry,  by  George  Stanley  Faber,  B.  D.,  Rector 
of  Long-Newton,  London,  1816,  vol.  2,  pp.  58  to  73. 


168       THIRD  PERIOD.  A.  D.  120  TO  A.  D.  130. 

the  three  prophetic  sons  of  Zoroaster,  who  were  to  ap- 
pear, according  to  the  Pehlvian  and  Parsian  books  of 
the  Persians,  at  successive  periods  of  time.  They  were 
to  be  the  result  of  immaculate  conceptions,  caused 
by  the  washing  of  virgins  in  the  water,  in  which  the 
wife  of  Zoroaster  had  bathed. 

"The  first  is  named  Oschederbami.  He  will  appear  in  the  last  millennium 
of  the  world.  He  will  stop  the  sun  for  ten  days  and  ten  nights,  and  the  sec- 
ond part  of  the  human  race  will  embrace  the  law,  of  which  he  will  bring  the 
22nd  portion. 

"The  second  posthumous  son  of  Zoroaster,  is  Oschedermah.  He  will  appear 
400  years  after  Oschederbami.  He  will  stop  the  sun  twenty  days  and  twenty 
nights,  and  he  will  bring  the  23rd  part  of  the  law,  and  the  third  part  of  the 
world  will  be  converted." 

This  is  somewhat  different  from  the  prophecy  as  giv- 
en by  Hyde,  in  his  work  on  the  religion  of  the  ancient 
Persians.  But  the  Oschedermah  and  the  Oschederbami 
of  Du  Perron,  are  doubtless  the  same  as  the  Oshander- 
bega  and  the  Osiderbega  of  Hyde. ' 

Then  follows,  in  Du  Perron,  this  remarkable  proph- 
ecy:2 

"The  third  is  named  Sosiosch.  He  will  be  born  at  the  end  of  the  ages.  He 
will  bring  the  24th  part  of  the  law;  he  will  stay  the  sun  thirty  days  and  thir- 
ty nights,  and  the  whole  earth  will  embrace  the  law  of  Zoroaster.  After 
Mm  will  be  tJte  resurrection.  Behold  what  the  books  of  the  Parsees  apprise  us 
of  the  family  of  the  legislator." — "Viede  Zoroastre"  in  the  French  transla- 
tion of  the  Zend-Avesta,  by  Du  Perron,  Paris,  1771,  vol.  1,  pt.  2,  p.  45. 

From  Abulpharagius,  we  learn  that  the  prophecy 
was  connected  with  the  appearance  of  a  star,  and  the 
visit  of  magi. 

(1.)  See  his  work,  de  Rel.  Vet.  Pers.  c.  81. 

(2.)  The  following  is  the  text  of  Du  Perron: 

"Le  troisi^me  est  nomme  Sosiosch.  II  naitra  a  la  fin  des  socles,  apportera 
le  24  Nosk  de  la  Loi,  arrctera  le  Soleil  trente  jours,  et  trente  nuits;  &  toute 
la  terre  embrassera  la  Loi  de  Zoroastre.  Aprfes  lui  se  sera  la  resurrection.  Voi- 
1&  ce  que  les  Livres  des  Parses  nous  apprennent  de  la  famille  de  ce  L%isla- 
teur." 


APO  CR  TPHA  L  0  08PELS.  G  08PELS  OF  THE  INFANCY.   169 

Zoroaster  declared,  says  this  writer,  that  in  the  lat- 
ter days,  a  pure  virgin  would  conceive,  and  that  as 
soon  as  the  child  should  be  born,  a  star  would  appear, 
blazing  even  at  noonday,  with  undiminished  lustre. 

"You  my  sons,"  exclaimed  the  seer,  "will  perceive  its  rising  before  any  oth- 
er nation.  As  soon,  therefore,  as  you  shall  behold  the  star,  follow  it,  whither- 
soever it  shall  lead  you;  and  adore  that  mysterious  child,  offering  your  gifts  to 
him,  with  profound  humility.  He  is  the  Almighty  Word,  which  created  the 
h»'«iv.-ns." — Abulpharagius,  accwding  to  Hyde,  de  Eel.  Vet.  Pers.  c.  3. 

Here,  from  a  writer  vouched  for  by  Faber,  as  high 
authority,  we  have,  not  only  the  immaculate  concep- 
tion, the  star  and  the  magi  of  Matthew,  but  also  the 
Logos  of  John.  The  Kev.  Mr.  Faber  considers  thor- 
oughly the  question,  whether  this  remarkable  predic- 
tion was  before  or  after  the  birth  of  Christ;  and  con- 
cludes it  was  a  long  time  before.  One  reason  why  he 
rejects  the  idea  of  its  being  a  subsequent  forgery,  is, 
tluit  in  the  old  Irish  history,  there  was  a  Zeraduscht, 
associated  with  a  similar  prophecy,  which  was  first 
delivered  by  a  Daru  or  Druid  of  Bokhara. * 

The  same  prophecy  was,  in  the  East,  ascribed  by 
Abulpharagius  to  a  Zeraduscht  who  was  actually  a  Da- 
ru or  Druid  of  Bokhara.  This  coincidence  is  so  singu- 
lar, that  Faber  thinks  it  can  only  be  accounted  for  on 
the  hypothesis  of  an  ancient  emigration  from  Persia 
to  Ireland,  by  the  north-west  passage,  which  carried 
the  legend  with  it. ' 

Thus,  in  the  prophecy  of  Zoroaster,  we  have  the  ori- 
gin of  the  legend  of  the  star  and  the  magi,  which  ap- 
peared early  in  the  second  century,  in  the  Infancy  gos- 
pels, and  thence  became  incorporated  into  the  prefa- 

(1.)  As  authority,  see  Vallancey's  Vindication  of  the  Ancient  History  of  Ire- 
land, Collect,  de  Reb.  Hibern.  vol.  4,  p.  202.  (Chicago  Libraiy.) 


170       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

tory  chapters  of  Luke  and  Matthew.  To  which  may 
be  added,  that  there  was  a  Christian  sect  called  Prodi- 
ceans,  whose  leader,  Prodicus,  [about  A.  D.  120],  boast- 
ed that  they  had  the  secret  books  of  Zoroaster. l 

Having  traced  to  their  source,  the  legends  connected 
with  the  conception  and  birth  of  Jesus,  and  having 
found  them  associated  with  the  central  figure  of  Per- 
sian mythology,  let  us  now  go  farther  south,  and  see 
what  light  may  be  thrown  upon  the  subsequent  history, 
as  given  in  the  gospels  of  the  Infancy;  portions  of 
which  also,  are  to  be  found  in  Luke  and  Matthew;  not 
forgetting,  as  we  proceed,  the  intimate  connection 
which  existed  between  the  ancient  religions  of  Persia 
and  India. 

CHRISHNA. 

In  the  history  of  Hindostan,  by  Rev.  Thomas  Mau- 
rice, vol.  2,  will  be  found  a  complete  history  of  Chrish- 
na,  the  eighth  incarnation  of  the  Hindoo  God  Vishnu; 
translated  by  Mr.  Maurice  from  the  Bhagavat  Purana, 
one  of  the  sacred  books  of  India. 

Chrishna,  according  to  Col.  Tocld,  was  born  1156 
years  before  Christ. 2 

There  are  many  other  traditions,  that  might  be  col- 
lected from  different  writers,  and  thrown  together, 
which  would  show  a  still  closer  resemblance  between 
the  narratives.  But  without  going  into  these,  except 
Baldaeus,  taking  the  translation  of  Mr.  Maurice  from 
the  sacred  Hindoo  scriptures,  we  have  the  following 
parallel  between  Chrishna  and  Christ: 

(1.)  Clement  of  Alexandria,  Stronmta,  bk.  1,  ch.  15. 
(2.)  Annals  and  Antiquities  of  Rajust'han,  vol.  1,  p.  37. 


APOCRYPHAL  GOSPELS.     GOSPELS  OF  THE  INFANCY.       171 


CHRISHNA  AND  CHRIST. 


BHAGAVAT  PURANA. 
CHRISHNA 

Was  believed  to  be  God  incarnate 
by  a  miraculous  conception. 

Was  bom  in  a  dungeon. 

At  the  time  of  his  birth,  the  wall 
of  his  chamber  were  illuminated. 

At  the  time  of  his  birth,  a  choru 
of  devatas,  or  angels,  saluted  the  new 
born  infant. 

Of  royal  descent. 

As  soon  as  born,  had  the  powe: 
of  speech.  (According  to  Baldaeus 
Chrishna,  immediately  when  born 
conversed  with  his  mother,  soothing 
and  comforting  her.) 

Cradled  among  shepherds. 

Cansa,  the  ruler  of  the  country,  fears 
the  loss  of  his  kingdom,  and  seeks  the 
life  of  the  infant. 

The  child  is  carried  away  by  night 
and  concealed  in  a  remote  region. 

Cansa  is  wroth,  and  issues  an  order 
for  the  slaughter  of  all  the  young  chil- 
dren, throughout  his  kingdom. 

Has  a  combat  with,  and  subdues  a 
huge  serpent,  in  his  infancy. 

The  serpent  vomits  streams  of  fire 
from  his  mouth  and  nostrils. 


Performs  many  miracles  in  his  in- 
fancy and  boyhood. 

While  a  boy,  raises  the  dead  to  life. 

While  a  boy,  strikes  dead,  persons 
who  have  offended  him. 

Was  preceded  by  his  elder  brother, 
Rum,  who  was  his  associate  in  the 
work  of  purification,  and  was  hurried 
away  as  soon  as  born,  to  escape  the 
decree  of  Cansa. 

Lived  at  Mathurea. 

One  of  his  first  miracles,  was  curing 
a  leper. 

While  a  boy,  is  chosen  by  the  other 
boys  as  their  king. — [Baldoeus.] 

Learns  all  the  sciences,  in  one  day 
and  night. 


GOSPELS  OF  THE  INFANCY. 
CHRIST 

Was  believed  to  be  God  incarnate, 
by  an  immaculate  conception. 
Was  born  in  a  cave. 

The  ca.ve  was  filled  with  a  great 
light,  and  seemed  like  a  glorious  tem- 
ple. 

At  the  time  of  his  birth,  a  chorus 
of  angels  saluted  the  new-born  infant. 

Of  royal  descent. 

As  soon  as  bora,  spoke  to  his  moth- 
r,  informing  her  of  nis  divine  charac- 
ter, his  origin  and  destiny. 


Cradled  among  shepherds. 

Herod,  the  ruler  of  the  country,  fears- 
the  loss  of  his  kingdom,  and  seeks  the- 
ife  of  the  infant. 

The  child  is  carried  away  by  night, 
and  concealed  in  a  remote  region. 

Herod  is  wroth,  and  issues  an  order, 
'or  the  slaughter  of  all  the  children 
of  Bethlehem,  from  two  years  old, 
and  under. 

Has  several  combats  with  serpents; 
overcomes  them,  and  drives  them  out 
of  persons  possessed. 

In  one  case,  there  issued  forth,  from 
ne  of  his  swaddling-clothes,  flames 
nd  burning  coals,  and  fell  on  the 
lead  of  the  serpent. 

Performs  many  miracles  in  his  in- 
ancy  and  boyhood. 

While  a  boy,  raises  the  dead  to  life. 

While  a  boy,  strikes  dead,  persons 
who  have  offended  him. 

Was  preceded  by  John  the  Baptist, 
who  was  sent  into  the  wilderness,  to 
scape  the  decree  of  Herod. 

On  his  visit  to  Egypt,  in  his  child- 
ood,  stopped  at  a  place  called  Matu- 
ea.  This  name  it  afterward  retained. 

Among  the  first  miracles,  was  the 
uring  of  lepers. 

While  a  boy,  is  chosen  by  the  other 
oys  as  their  king. 

While  a  boy,  teaches  the  doctors 
nd  philosophers  in  the  temple,  the- 
hole  circle  of  the  sciences. 


172       THIRD   PERIOD.  A.D.12Q    TO   A.  D.  130. 

This  remarkable  parallel,  which  leaves  no  room  for 
doubt,  that  one  of  the  narratives  was  drawn  upon  in 
the  construction  of  the  other,  raises  at  once  the  ques- 
tion, which  was  first  written?  A  question  of  the  ut- 
most importance;  since  if  the  Bhagavat  Purana  pre- 
ceded the  gospels  of  the  Infancy,  it  could  hardly  be 
contended,  at  the  same  time,  that  it  was  subsequent  to 
to  Luke  and  Matthew. 

It  is  considered,  by  evangelical  writers,  that  the  In- 
fancy gospels  were  composed  early  in  the  second  cen- 
tury, and  the  same  writers  do  not  now  claim  that  the 
canonical  gospels  appeared  much  sooner.  If,  there- 
fore, the  Hindoo  production  was  long  anterior  to  that 
time,  the  only  question  remaining  would  be,  whether 
the  parallelisms  between  the  life  of  Chrishna,  and  that 
of  Christ  as  recorded  in  Luke  and  Matthew,  were  ta- 
ken direct  from  the  Bhagavat  Purana,  or  through  the 
medium  of  the  Infancy  gospels. 

The  Rev.  Mr.  Maurice,  who  fully  appreciated  the  im- 
portance of  the  question,  and  saw  that  in  discussing 
it,  the  gospels  must  all  be  considered  together,  would 
have  his  readers  believe,  that  the  Bhagavat  Purana 
was  interpolated,  "both  from  the  real  and  the  spuri- 
ous gospels." 

In  advocating  this  theory,  however,  he  found  him- 
self embarrassed  by  the  fact,  that  in  various  places  in 
this  and  others  of  his  works,  he  had  contended  for  the 
great  antiquity  of  the  Hindoo  books,  and  had  repeat- 
edly hinted  at  the  absurdity  of  supposing  that  the 
Brahmins  would  ever  "descend  so  far  from  the  con- 
scious superiority  of  mental  distinction"  to  which  they 
laid  claim,  as  to  receive  instruction,  either  in  regard 

(1.)  Volume  2,  p.  320. 


APOCRYPHAL  GOSPELS.    GOSPELS  OF  THE  IS  FANCY.       173 

to  the  rites  of  religion,  or  the  principles  of  science, 
from  aliens. 

But  while  he  did  not  entertain  for  a  moment,  the 
idea,  that  the  Indian  philosophers  had  taken  any  thing 
from  Greece  or  Arabia,  from  a  mythology  much  akin 
to  their  own;  and  while  he  believed  many  of  the  Indian, 
legends  to  be  older  than  the  oldest  of  Greece,  he  found 
no  difficulty  in  supposing  that  eastern  magi  would 
travel  a  year  or  more,  in  search  of  a  king  of  the  Jews; 
would  fall  down  and  worship  him,  and  on  their  return, 
would  incorporate  accounts  concerning  him,  into  their 
own  sacred  scriptures. 

He  overlooked  the  factr  that  the  prophecy  of  Zoro- 
aster, in  which  the  magi  had  been  instructed,  had  no 
reference  to  a  Jewish  king,  or  to  the  Jewish  people. 

What  are  the  facts,  upon  which  an  intelligent  opin- 
ion upon  the  subject,  is  to  be  based?  The  original 
Gospel  of  the  Infancy  was  attributed  to  the  apostle 
and  evangelist,  Thomas.  In  this  connection,  we  can- 
not ignore  the  ancient  tradition  of  the  church,  that 
Thomas  was  a  missionary  to  Parthia,  and  to  India. 
According  to  that  tradition,  and  the  testimony  of  the 
fathers,  when  the  distribution  was  made  by  the  apos- 
tles, of  the  several  regions  of  the  Gentile  world,  in 
which  they  were  respectively  to  preach  the  gospel,  the 
vast  district  of  Parthia,  and  the  more  eastern  empires 
of  Asia,  were  allotted  to  Thomas.  He  visited  the  va- 
rious countries  then  constituting  the  Parthian  empire ; 
that  is,  Media,  Persia,  Carmania,  Hyrcania  and  Bactria. 
The  capital  of  Bactria  was  Balkh,  the  ancient  residence 
of  the  magi.  Here,  according  to  eastern  tradition,  he 
had  an  interview  with  the  sages,  and  the  tradition 
does  not  fail  to  say,  he  converted  them. ' 

(1.)  See  a  work  entitled,  'Opus  Imperfectum  in  Matthaeum, '  horn.  2.  This- 
"Imperfect  Commentary  on  Matthew,"  was  written  about  A.  D.  560. 


174       THIRD  PERIOD.  A.  D.  120  TO  A.  D.  130. 

From  Parthia,  St.  Thomas  is  said  to  have  visited  In- 
dia. It  is  not  claimed  that  he  converted  the  Brahmins, 
but  it  is  thought  the  Brahmins  may  have  profited  by 
his  visit,  to  interpolate  their  sacred  books,  from  his  in- 
structions! 

But  how  did  it  happen,  that  after  St.  Thomas  return- 
ed, there  appeared  among  the  Christians  of  Palestine, 
and  countries  west  of  it,  a  Gospel  of  Thomas,  full  of 
stories  so  closely  resembling  the  legends  of  the  Bhaga- 
vat  Purana?  If  the  interpolations  were  made  by  the 
Brahmins,  how  was  it,  that  this  gospel  appeared  after 
the  interpolations,  and  not  before? 

In  confirmation  of  the  visit  of  Thomas  to  India,  it  is 
related  by  Maffseus,  that  at  Cranganor,  on  the  Malabar 
€oast,  St.  Thomas  instituted  an  order  of  Christians,  still 
known  by  his  name,  and  which  boasts  to  retain  the  re- 
cords of  their  institution,  and  a  grant  of  land  to  St. 
Thomas,  their  pastor,  from  the  reigning  king  of  India. l 

The  records  and  grant  were  engraved  on  tablets  of 
brass,  which  had  been  lost  for  centuries,  but  were  dug 
up,  during  the  vice-royalty  of  Don  Alfonsa  Sonsa, 
one  of  the  early  governors  of  Portuguese  India. 

Thomas  is  said  to  have  been  murdered  at  Meliapoor; 
from  which  circumstance,  it  was  afterward  called  St. 
Thome. 

The  conclusion  must  be,  that  while  for  some  of  the 
salient  points  of  the  Gospels  of  the  Infancy,  the  au- 
thors were  indebted  to  Zoroaster,  and  the  legends  of 
Persia,  the  outline  of  the  story  was  largely  filled  up 
from  the  history  of  Chrishna,  as  sent  back  to  Pales- 
tine, by  the  Apostle  Thomas,  from  the  land  of  the 
Brahmins. 

(1.)  History  of  India,  1.  2,  p.  85. 


APOCRYPHAL  GOSPELS.    GOSPELS  OF  THE  INFANCY.       175 

As  to  the  slaughtered  infants,  there  was  discovered, 
in  a  cavern  at  Elephanta,  in  India,  a  sculptured  repre- 
sentation, of  great  antiquity,  of  a  huge  and  ferocious 
figure,  bearing  a  drawn  sword,  and  surrounded  by 
slaughtered  infants,  while  mothers  were  weeping  for 
their  slain. ' 

ANTIQUITY  OF  THE  BHAGAVAT  PURANA. 

The  Puranas  are  eighteen  in  number.  The  fifth, 
which  was  translated  by  Maurice,  is  the  Bhagavata. 

The  legends  concerning  Chrishna  appear,  in  substan- 
tially the  same  form,  in  several  of  the  others. 

Those  who  may  wish  to  examine  further  as  to  the 
antiquity  of  these  books,  will  find  the  whole  subject 
thoroughly  and  ably  discussed,  in  a  correspondence  be- 
tween Col.  Vans  Kennedy,  and  Prof.  Horace  H.  Wil- 
son, author  of  a  translation  of  the  Vishnu  Purana. 

The  correspondence  is  in  the  form  of  five  letters 
from  Col.  Kennedy,  the  reply  of  Prof.  Wilson,  and  re- 
joinder of  Kennedy.  It  was  published  originally,  in 
the  London  Asiatic  Journal,  for  1840  and  1841,  and  was 
republished  in  the  Appendix  to  the  5th  volume  of  the 
work  of  Prof.  Wilson.  * 

This  writer  inclines  to  the  opinion,  that  the  Puran- 
as, in  their  present  form,  are  modern  compilations; 
and  gives  some  countenance  to  the  theory,  though 
he  does  not  fully  endorse  it,  that  the  Bhagavata  was 
written  by  one  Bopadeva,  as  late  as  the  twelfth  cen- 
tury. 

This  position  is  opposed,  with  great  ability,  by  Col. 
Kennedy,  who  reminds  the  learned  author  of  the 

(1.)  See  Forbe's  Oriental  Memoirs. 

(2.)  The  Vishnu  Parana:  A  System  of  Mythology  and  Tradition,  translated 
from  the  original  Sanscrit,  by  Horace  Hayman  Wilson,  F.  R.  S.  &c.,  London, 
1864. 


176       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

'Vishnu  Purana/  that  he  had  himself,  in  his  Preface 
to  that  work,  stated,  that  there  is  "abundant  posi- 
tive and  circumstantial  evidence  of  the  prevalence 
of  the  doctrines  which  they  [the  Pur  anas]  teach,  the 
currency  of  the  legends  which  they  narrate,  and  the 
integrity  of  the  institutions  which  they  describe,  at 
least  three  centuries  before  the  Christian  era." 

This  concession,  Col.  Kennedy  thinks,  leaves  it  com- 
paratively unimportant  when  the  Puranas  assumed 
the  exact  form  they  now  have.  The  word  'Purana' 
itself  signifies  'old,'  thus  indicating  the  character  of 
the  contents.  He  maintains,  however,  that  they  are 
now  essentially  the  same  that  they  were  two  thous- 
and years  ago. 

"It  is  unquestionable, "  says  Col.  Kennedy,  "that  certain  works  called  Pu- 
ranas, have  been  immemorially  considered  by  the  Hindus,  as  sacred  books. 
They  inculcated  the  doctrines  of  the  Hindu  religion/' 

And  proceeding  to  consider  the  theory  which  had 
been  advanced  as  to  the  authorship  of  the  Bhagavata 
Purana,  he  says: 

"If  the  Bhagavata  was  written  by  Bopadeva,  at  Doulutabad,  in  the  twelfth 
century,  was  the  original  Bhagavata  then  in  existence  or  not '?  If  it  was,  what 
reason,  consistent  with  probability,  can  be  assigned,  for  supposing  that  the 
Brahmins  of  all  India  would  have  suppressed  one  of  their  sacred  books,  to 
which  they  ascribed  a  divine  origin,  and  received,  as  entitled  to  the  same  rev- 
erence, the  acknowledged  composition  of  an  obscure  grammarian  ?  The  sup- 
position is  evidently  absurd." — Appendix  to  vol.  5,  of  Vish.  Pur.  by  Wilson, 
p.  278. 

He  concludes,  "that  the  present  Puranas  are,  in  fact, 
in  all  essential  respects,  the  same  works  which  were 
current,  under  that  name,  in  India,  in  the  century  pri- 
or to  the  Christian  era." 

(1.)  Vishnu  Purana,  &c.,  by  H.  H.  Wilson,  Pref.  p.  99. 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       Ill 


CHAPTER    XV. 


THE    ACTS    OF    PILATE. 

It  has  been  supposed  that  Pilate  made  a  report  to 
Tiberius  Caesar,  of  the  crucifixion  of  Christ,  and  of 
the  circumstances  attending  it. 

Frequent  references  to  such  a  report,  were  made  by 
early  Christian  writers,  who  called  it  "The  Acts  of  Pi- 
late." That  Justin  Martyr  [A.  D.  150],  made  frequent 
allusions  to  a  book  or  writing  of  some  sort,  entitled 
"The  Acts  of  Pilate,"  will  be  seen  in  a  subsequent 
chapter.  [See  Justin  Martyr.] 

Some  writers  have  thought  that  he  alluded  to  the  ori- 
ginal report,  supposed  to  have  been  made  to  Caesar. 
It  will  be  seen  however,  that  he  must  have  alluded  to 
a  gospel  then  in  circulation,  entitled  "The  Acts  of  Pi- 
late, or  Gospel  of  Nicodemus:"  since  his  citations  not 
only  were  in  that  gospel,  but  were  such  as  would  not 
have  been  in  any  report  made  by  Pontius  Pilate  him- 
self. It  is  possible,  that  he  was  not  able  to  distin- 
guish between  them,  or  did  not  care  to  do  so.  He  was 
not  a  critical  writer. 

The  fact  that  one  of  the  early  gospels  was  confound- 
ed by  the  Christians  themselves,  with  the  report  of  Pi- 


178       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

late,  renders  the  existence  of  such  a  report,  somewhat 
problematical;  although  it  would  have  been  in  accor- 
dance with  the  mode  of  procedure  in  such  cases,  that 
a  report  should  have  been  made. 

Tertullian,  some  sixty  years  later  than  Justin,  refers 
to  it  several  times;  but  not  in  a  manner  sufficiently 
definite,  to  determine  whether  or  not,  he  distinguishes 
it  from  the  gospel.  He  says: 

"Tiberius,  accordingly,  in  whose  days  the  Christian  name  made  its  entry 
into  the  world,  having  himself  received  intelligence  from  Palestine,  of  events 
which  had  clearly  shown  the  truth  of  Christ's  divinity, 'brought  the  matter  be- 
fore the  senate,  with  his  own  decision  in  favor  of  Christ.  The  senate,  because 
it  had  not  given  the  approval  itself,  rejected  his  proposal.  Csesar  held  to  his 
opinion,  threatening  wrath  against  all  accusers  of  the  Christians." — Apology, 
ch.  5,  Ante-Nicene,  will,  p.  63. 

Speaking  of  the  darkness  at  the  time  of  the  crucifix- 
ion, he  says: 

"You  yourselves  have  the  account  of  the  world  portent,  still  in  your  ar- 
chives."— Apol.  ch.  21,"  Ant.  Nic.  wl.  11,  p.  94. 

The  account  of  the  darkness  at  the  crucifixion,  was 
in  the  Gospel  of  the  Acts  of  Pilate.  Whether  Tertull- 
ian, like  Justin  Martyr,  alluded  to  this,  assuming  that 
it  was  the  same  as  the  Romans  had  in  their  archives, 
or  whether  he  referred  to  another  document,  it  is  im- 
possible to  determine.  Again,  he  says: 

"All  these  things  Pilate  did  to  Christ;  and  now  in  fact  a  Christian  in  his 
own  conviction,  he  sent  word  of  him  to  the  reigning  Caesar,  who  was  at  the 
time,  Tiberius.1'— Ibid.  oh.  21,  p.  95. 

It  would  be  very  important  to  ascertain,  whether 
there  was  any  report  of  Pilate.  That  there  was  such 
a  report,  was  the  general  opinion  of  the  fathers;  Euse- 
bius,  Jerome  and  others.  Also  of  Grotius,  Bishop  Pear- 
son, Spanheim,  Fabricius,  and  modern  writers  gener- 
ally. But  these  opinions  are  all  founded  upon  the  tes- 
timony of  Justin  Martyr  and  Tertullian.  The  writings 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       179 

of  these  fathers  throw  no  light  upon  the  subject;  every 
thing  referred  to  by  them  being  contained  in  the  gos- 
pel. The  report,  if  any  ever  existed,  could  not  have 
contained  much  in  common  with  the  gospel.  For  in- 
stance, would  Pilate,  in  describing  the  crucifixion,  have 
quoted  from  the  Jewish  scriptures,  and  said,  "Upon 
his  vesture  they  cast  lots?" 

Le  Clerk,  Jones  and  others  conclude,  with  good  rea- 
son, that  if  there  was  such  a  report,  neither  Justin  or 
Tertullian  had  ever  seen  it,  nor  any  subsequent  Chris- 
tian writer. 

Eusebius  supposes  the  heathens  forged  Acts  of  Pilate 
to  bring  the  Christian  religion  into  disrepute;  a  thing 
in  the  highest  degree  improbable. 

An  attempt  has  lately  been  made,  to  reproduce  the 
original  Report  of  Pilate.  This  will  be  considered  in 
another  chapter. 

THE  ACTS  OP  PILATE— ABSTRACT  OF  CONTENTS. 

CHAPTER  1. — Annas  and  Caiaphas,  and  eight  others,  who  are  named,  went 
to  Pilate,  accusing  Jesus  of  many  crimes;  declaring  they  were  satisfied  that  he 
was  the  son  of  Joseph  the  carpenter,  and  that  he  declared  himself  the  Son  of 
•God,  and  a  king.  Also  that  hie  attempted  a  dissolution  of  the  sabbath,  and  of 
.the  laws  of  their  fathers. 

Pilate  enquired  what  Jesus  had  done? 

The  Jews  replied,  that  he  worked  cures  on  the  sabbath,  contrary  to  their 
law;  that  he  cured  the  lame  and  the  deaf,  those  afflicted  with  the  palsy,  the 
blind,  the  lepers,  and  demoniacs;  by  wicked  methods. 

Pilate  sent  a  messenger  after  Christ.  When  the  messenger  met  him,  he 
worshiped  him,  and  spread  his  cloak  for  Jesus  to  walk  upon.  The  Jews  com- 
plained of  this  act  of  the  messenger.  When  Pilate  asked  him  why  he  had 
done  it,  he  replied,  "When  thou  sentest  me  from  Jerusalem  to  Alexander,  I 
saw  Jesus,  sitting  in  a  mean  figure,  upon  a  she-ass,  and  the  children  of  the 
Hebrews  cried  out,  'Hosanna;1  holding  boughs  in  their  hands;  others  spread 
their  garments  in  the  way,  and  said,  'Save  us,  thou  who  art  in  heaven;  blessed 


180        THIRD    PERIOD.  A.  D.  120    TO    A.  D.  130. 

is  he  who  cometh  in  the  name  of  the  Lord.'  "  The  messenger  was  again  sent,, 
and  did  as  before.  "And  as  Jesus  was  going  in  by  the  ensigns  who  carried 
the  standards,  the  tops  of  them  bowed  down,  and  worshiped  Jesus.'1  This 
was  repeated,  in  the  presence  of  Pilate. 

CH.  2. — Pilate's  wife  sent  to  him,  saying:  "Have  nothing  to  do  with  that 
just  man;  for  I  have  suffered  much  concerning  him  in  a  vision,  this  night." 

Pilate,  then  calling  Jesus,  said:  "Hast  thou  heard  what  they  testify  against 
thee,  and  makestno  answer?"  Jesus  replied,  "If  they  had  not  the  power 
of  speaking,  they  would  not  have  spoken;  but  because  every  one  has  the  com- 
mand of  his  own  tongue,  to  speak  both  good  and  bad,  let  them  see  to  it." 

The  elders  of  the  Jews  charged  him,  with  being  born  through  fornication ;. 
also  that  on  account  of  his  birth,  the  infants  were  slain  in  Bethlehem,  and  his 
father  and  mother  fled  into  Egypt,  because  they  could  not  trust  the  people. 
Others  of  the  Jews  spoke  more  favorably,  among  whom  a  number  are  named,, 
including  James  and  Judas.  (These  are  the  only  names  that  correspond  with 
those  of  the  twelve  apostles.)  Then  Pilate  ordered  all  to  go  out,  except  the 
twelve,  and  Jesus  to  withdraw.  He  then  asked  the  twelve,  why  the  Jews 
wished  to  kill  Jesus.  They  replied,  that  they  were  angry,  because  he  wrought 
cures  on  the  sabbath. 

CH.  3. — Scenes  between  Jesus  and  Pilate.  [See  next  chapter  of  this  work.] 
The  closing  conversation  is  as  follows: 

"Pilate  saith  to  him,  'What  is  truth?'  Jesus  said,  'Truth  is  from  heaven.' 
Pilate  said,  'Truth,  therefore,  is  not  on  earth?'  Jesus  replied,  'Believe  that 
truth  is  on  earth,  among  those  who,  when  they  have  the  power  of  judgment, 
are  governed  by  truth,  and  form  their  judgment  aright.'  " 

CH.  4. — Scenes  between  Pilate  and  the  Jews.  Pilate  finding  no  fault  in  Je- 
sus— the  report  of  the  Jews  as  to  what  Jesus  had  said  about  the  temple — Pi- 
late declaring  himself  innocent  of  the  blood  of  Jesus,  &c. 

"Then  the  governor  again  commanded  the  Jews  to  depart  out  of  the  hall; 
and  calling  Jesus,  said  to  him,  'What  am  I  to  do  with  thee?'  Jesus  answered 
him,  'According  as  it  is  written.'  Pilate  said  to  him,  'How  is  it  written?'  Je- 
sus answered,  'Moses  and  the  prophets  made  known  beforehand,  concerning 
my  suffering  and  resurrection.' 

The  Jews,  hearing  this,  were  enraged,  and  said  to  Pilate,  "Why  will  you 
longer  listen  to  his  blasphemy?"  Pilate  said  to  them,  "If  these  words  seem, 
to  you  blasphemous,  take  him,  bring  him  before  your  synagogue,  and  try  him 


APOCRYPHAL  GOSPELS.  TEE  ACTS  OF  PILATE.       181 

according  to  your  law."  The  Jews  said  to  Pilate,  "It  is  contained  in  our  law, 
that  if  one  man  has  sinned  against  another^  he  is  worthy  of  nine  and  thirty 
stripes;  but  when  he  has  blasphemed  in  this  manner,  against  the  Lord,  he  is 
to  be  stoned." 

Pilate  replied,  "If  this  speech  is  blasphemy,  then  judge  him  according  to 
your  law."  The  Jews  said,  "Our  law  commands  us  not  to  put  any  one  to 
d.'uth.  [The  preceding  sentence  in  some  copies,  only.]  We  desire  that  he 
may  be  crucified,  because  he  is  worthy  of  the  death  of  the  cross."  Pilate  said 
to  them,  "It  is  not  proper  to  crucify  him.  Let  him  be  whipped  and  sent 
away." 

"The  governor,  looking  upon  the  people,  and  upon  the  Jews  standing 
around,  saw  many  of  the  Jews  in  tears;  and  said  to  the  foremost  of  the  Jew- 
ish priests,  'Not  all  of  the  multitude  wish  him  to  die.'  The  Jewish  elders  said 
to  Pilate,  'We  and  the  whole  multitude  came  hither  for  this  purpose,  that  he 
should  die/  Pilate  said  to  them,  'Wherefore  should  he  die  ?'  They  replied, 
'Because  he  declares  himself  the  Son  of  God,  and  a  king/  " 

CH.  5. — But  Nicodemus,  a  certain  Jew,  stood  before  the  governor,  and  said: 
4 'I  entreat  thee,  0  merciful  Judge,  that  thou  wouldst  deign  to  hear  me  a  few 
words."  Pilate  said  to  him,  "Speak  on." 

Nicodemus  said,  "I  have  spoken  to  the  elders  of  the  Jews,  and  the  scribes, 
the  priests  and  the  Levites,  and  to  the  whole  multitude  of  the  Jews  in  the  syn- 
agogue, and  have  asked  them  what  they  would  do  with  this  man?  He  is  a 
man  who  has.  done  many  useful  and  glorious  signs  and  wonders,  such  as  no 
man  on  earth  has  done,  or  can  do.  Dismiss  him,  and  do  him  no  harm.  If  he 
is  from  God,  his  wonderful  works  will  stand.  But  if  from  men,  they  will  come 
•to  naught.  Thus  Moses,"  &c.  [Alluding  to  the  miracles  wrought  in  Egypt, 
oy  Jannes,  Jambres,  &c.] 

fhe  Jews  became  angry  at  Nicodemus  for  interfering.  Colloquy  between 
them  and  Nicodemus. 

CH.  6. — "Another  certain  one  of  the  Jews,  rising  up,  asked  the  Governor, 
that  he  would  hear  him  a  word.  The  governor  said,  'Whatever  thou  hast  to 
say,  say/'1  [Here  follows  an  account  of  the  miracle  at  the  sheep-pool.  See 
next  chapter.] 

And  another  certain  Jew,  coming  forth,  said:  "I  was  blind,"  &c.  [See  next 
chapter.] 


182       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

"And  another  Jew,  starting  forth,  said:  'I  was  a  leper,'  &c.  [See  next  ch.] 
"And  another  Jew  came  forth  and  said,  'I  was  crooked,  and  he  made  me 
straight  by  his  word.'" 

CH.  7. — "And  a  certain  woman  named  Veronica,1'  &c.     (See  next  chapter.) 

Then  follows  from  another  Jew,  the  account  of  the  turning  of  water  into- 
wine;  from  another,  the  casting  out  of  a  devil  at  Capernaum. 

"The  following  things  were  also  said  by  a  Pharisee: 

"  '1  saw  that  a  great  company  came  to  Jesus,  from  Galilee  and  Judea,.  and 
the  sea  coast,  and  many  countries  about  Jordan;  and  many  infirm  persons- 
came  to  him,  and  he  healed  them  all.  And  I  heard  the  unclean  spirits  crying 
out  and  saying,  'Thou  art  the  Son  of  God.'  And  Jesus  strictly  charged  them, 
that  they  should  not  make  him  known.' " 

CH.  8. — "After  this,  another  person,  whose  name  was  Centurio,  said,"  &c. 

(See  next  chapter.) 

"And  many  others,  also,  from  the  Jews,  both  men  and  women,  cried  out, 
saying: 

"  'He  is  truly  the  Son  of  God,  who  cures  all  diseases,  only  by  his  word;  and 
to  whom  all  the  demons  are  subjected.'  Some  from  among  them  said,  "This- 
power  is  only  from  God.' 

"Others  said  to  Pilate,  that  he  restored  Lazarus  from  the  dead,,  after  he  had 
been  four  days  in  the  tomb." 

"The  governor,  hearing  these  things,  trembling,  said  to>  the  multitude- 
of  the  Jews,  'What  will  it  profit  you,  to  shed  innocent  blood,?1 " 

Chapters  9,  10  &  11  give  an  account  of  the  sentence  of  Jesus,  and  of  the  cir- 
cumstances attending  his  crucifixion.  [See  next  chapter.] 

CH.  12. — The  Jews,  having  heard  that  Joseph  had  begged  and  buried  the 
body  of  Jesus,  sought  for  Joseph  and  others,  his  companions  and  accomplices. 
They  concealed  themselves,  all  but  Nicodemus.  He  showed  himself  boldly, 
and  disputed  with  the  Jews.  Joseph  also,  afterward  appeared,  and  expostu- 
lated with  them.  The  elders  of  the  Jews  were  enraged,  "and  seizing  Joseph, 
they  put  him  into  a  chamber,  where  was  no  window.  They  fastened  the  door, 
and  put  a  seal  upon  the  lock."  They  also  placed  a  guard  about  it. 

CH.  13.— When  he  was  ordered  brought  forth,  they  found  the  same  seal  on 
the  lock  of  the  chamber,  but  could  not  find  Joseph.  While  they  were  all  won- 
dering at  this,  one  of  the  soldiers  who  had  guarded  the  sepulcher,  entered,  and 


APOCRYPHAL    GOSPELS.  THE  ACTS  OF  PILATE.       183 

reported,  that  while  they  were  guarding  the  sepulcher,  &c.  [See  next  ch.J 
"Then  the  Jews  called  together  all  the  soldiers  who  kept  the  sepulcher 
of  Jesus,  and  said  to  them,  'Who  were  those  to  whom  the  angel  spoke  ?  Why 
did  ye  not  seize  them  ?'  The  soldiers  answering  said,  'We  know  not  who  the 
women  were;  besides,  we  became  as  dead  persons,  through  fear  of  the  angel; 
and  how  could  we  seize  the  women?'  " 

The  Jews  do  not  believe  the  soldiers,  and  an  altercation  ensues  between 
them.  The  soldiers  say,  "Do  ye  produce  Joseph,  whom  ye  put  under  guard 
in  your  chamber,  and  we  will  produce  Jesus,  whom  we  guarded  in  the  sep- 
ulcher." The  Jews  gathered  a  large  sum  of  money,  and  gave  it  to  the  sol- 
diers, &c.  [See  next  chapter.] 

CH.  14. — Three  persons  came  from  Galilee  to  Jerusalem,  and  reported  that 
they  had  seen  Jesus  in  Galilee,  talking  with  his  eleven  disciples,  &c.  [See  next 
ch.]  The  chief  priests  gave  these  persons  a  large  sum  of  money,  and  had 
them  take  oath  not  to  declare  what  they  had  seen,  and  sent  them  back  to  their 
own  country.  The  Jews  were  now  in  great  consternation. 

"But  Annas  and  Caiaphas  comforted  them,  saying:  'Why  should  we  believe 
the  soldiers?'  "  &c.  [See  next  ch.] 

CH.  15. — On  the  advice  of  Nicodemus,  men  were  sent  into  the  mountains, 
to  search  for  Jesus.  They  could  not  find  him,  but  found  Joseph.  They  in- 
duced him  to  return.  He  related  his  marvelous  escape.  Jesus  had  appeared 
to  him  in  the  room,  and  having  liberated  him,  had  shown  him  the  tomb  in 
which  he  had  been  laid,  &c. 

( 'ir.  16.— The  Jews  were  astonished.  They  said,  they  knew  the  father  and 
mother  of  Jesus.  A  certain  Levite  said,  he  knew  his  relations,  &c. 

Ch.  17.— Joseph  related  to  the  Jews,  that  the  two  sons  of  Simeon  had  ris- 
en from  the  dead,  and  were  at  Arimathea.  He  suggested  visiting  them,. for 
the  purpose  of  ascertaining  some  of  the  mysteries  of  their  resurrection.  Five 
persons  then  visited  their  graves,  and  found  them  open.  They  found  them  in 
the  village,  and  brought  them  to  Jerusalem,  to  the  synagogue.  They  took 
the  book  of  the  law  of  the  Lord,  and  swore  them  by  the  God  Adonai,  and  the 
God  of  Israel,  to  tell  them  how  they  were  raised  from  the  dead,  and  what  they 
had  seen. 

Charinus  and  Lenthius,  the  two  sons  of  Simeon,  called  for  paper,  and  wrote 
down  the  mysteries  which  they  had  experienced. 


184       THIRD  PERIOD.  A.  D.  120  TO  A.  D.  130. 

GOSPEL  OF  NICODEMUS.  PART  2.  THE  DESCENT  INTO 
HELL.  [HADES.] — This  part  of  the  gospel  consists  of  the 
story  thus  written  down,  which  is,  briefly,  as  follows: 

When  they  were  in  the  depths  of  hell,  suddenly  there 
was  a  golden  light,  as  of  the  sun.  Adam  then  rejoiced; 
also  Isaiah  the  prophet,'  &c.  Then  their  father  Simeon 
came,  and  quoted  what  he  said,  when  he  took  Jesus  in 
his  arms;  the  saints  in  hell  then  rejoiced;  then  came 
John  the  Baptist,  like  a  little  hermit.  Seth  appeared, 
and  repeated  a  long  speech  of  Michael.  Then  Satan,  the 
prince  and  captain  of  death,  announced  to  the  prince 
of  hell  that  Jesus  was  coming.  The  prince  of  hell  and 
Satan  made  long  speeches.  While  they  were  discours- 
ing, there  was  heard  a  voice  as  of  thunder.  "Lift  up 
your  gates,  0  ye  princes,  and  the  King  of  Glory  shall 


come  in." 


The  prince  of  hell  prepared  to  resist,  but  the  sound 
was  repeated,  and  the  mighty  Lord  appeared  in  the  form 
of  a  man,  lighting  up  the  darkness.  The  King  of  Glory 
tramples  upon  death;  seizes  the  prince  of  hell,  and 
takes  father  Adam  and  the  saints  with  him  to  glory. 
In  exchange  for  the  loss  of  Adam  and  his  righteous 
sons,  he  gives  Satan  over  to  Beelzebub,  the  prince  of 
hell,  to  be  subject  to  his  dominion  forever. 

CH.  27. — "These  are  the  divine  and  sacred  mysteries, 
which  we  saw  and  heard."  Thus  say  Charinus  and 
Lenthius. 

They,  having  written  this  all  down,  gave  one  copy 
to  the  Jewish  priests,  and  one  copy  to  Nicodemus  and 
Joseph;  "and  immediately  they  were  exchanged  into 
exceeding  white  forms,  and  were  seen  no  more." 

"But  immediately,  all  these  things,  which  were  re- 
lated by  the  Jews  in  their  synagogue,  concerning  Jes- 
us, were  directly  told  to  the  governor,  by  Joseph  and 
Mcodemus,  and  Pilate  wrote  down  all  the  transac- 
tions, and  placed  them  all  in  the  public  records  of  the 
praetorium." 

CH.  28. — Pilate  went  to  the  temple,  and  calling  to- 
gether the  rulers,  and  the  scribes,  and  the  doctors  of 
the  law,  he  stated  that  he  had  heard  they  had  a  large 
book  in  the  temple,  and  he  desired  it  to  be  brought. 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       185 

When  the  great  book,  carried  by  four  ministers  of  the 
temple,  and  adorned  with  gold  and  precious  stones,  was 
brought,  Pilate  adjured  them  to  tell  him,  if  they  had 
found  any  thing  in  the  scriptures,  about  Jesus  coming 
for  the  salvation  of  the  human  race;  and  at  what  time 
of  the  world  he  should  have  come.  Annas  and  Caia- 
phas  being  sworn,  declared  that  they  had  found,  in  the 
first  of  the  seventy  books,  where  Michael  the  archan- 
gel, gave  to  the  third  son  of  Adam,  an  account  concern- 
ing the  appearance  of  Christ  after  5500  years. 

Here  follows,  in  the  copy  of  the  gospel  which  we 
have  adhered  to,  taken  from  the  Orthodoxographa, 
vol.  1,  torn.  2,  p.  643,  a  list  of  chronological  periods, 
footing  up  4964  years.  But  in  the  Latin  form  of  the 
gospel,  published  in  the  16th  volume  of  the  Ante-Ni- 
cene  collection,  is  a  list  of  dates,  which,  after  a  slight 
correction,  foots  up,  5500  years. 

The  copy  from  the  Orthodoxographa,  closes  with 
a  formal  ending,  stating  that  these  Acts  of  Christ  were 
found,  in  the  19th  year  of  Tiberius  Caesar,  by  the  Em- 
peror, Theodosius  the  Great,  in  Jerusalem,  in  the  prae- 
torium  of  Pontius  Pilate,  among  the  public  records. 
Thiit  it  was  in  the  17th  year  of  Herod  the  Tetrarch, 
and  in  the  102d  Olympiad.  That  the  history  was  writ- 
ten in  Hebrew,  by  Nicodemus. l 

(1.)  In  the  preface  to  the  Latin  form,  it  is  stated,  that  the  Acts  were  trans- 
lated liy  .Kin-its,  from  the  Hebrew,  into  the  language  of  the  Gentiles,  in  the 
17th  consulship  of  Theodosius,  and  the  5th  consulship  of  Valentinian.  That 
they  had  been  written  by  Nicodemus,  in  Hebrew,  in  the  19th  year  of  Tiberius. 

The  same  copy  closes  by  saying-,  that  Pilate  laid  up  a  statement  of  the  Acts 
of  Christ  in  the  public  records  of  the  praBtorium,  and  wrote  a  letter  to  Clau- 
dius, stating  that  Jesus  had  been  crucified,  and  referring  to  the  miracles  which 
he  had  wrought.  Also,  that  he  rose  again  the  third  day,  while  the  soldiers 
were  keeping  guard. 


18(>       .THIRL   PERIOD.  A.JJ.12Q-   TO   A.  D.  13O- 


CHAPTER    XVI. 

ACTS  OF  PILATE 
AND  THE  CANONICAL  GOSPELS  COMPARED. 


Before  instituting  a  comparison  of  these  gospels,  it 
will  be  necessary  to  consider  more  carefully,  a  custom 
which  prevailed  extensively  in  the  first  ages  of  the 
church,  and  especially  in  the  first  two  centuries. 

The  prevailing  religious  excitement  and  enthusiasm, 
the  trusting  credulity  and  love  of  the  marvelous,  which 
were  characteristic  of  the  early  Christians,  led  them  to> 
accept,  unhesitatingly,  what  came  to  them,  sanctioned 
by  the  authority  of  their  bishops  and  teachers. 

When  the  better  educated  among  them  were  called 
upon  to  translate  or  to  transcribe  the  religious  wri- 
tings of  the  day,  they  saw  at  a  glance,  what  liberties 
had  been  taken  with  previous  materials,  and  how  read- 
ily the  changes  had  been  accepted.  Accordingly,  not 
with  any  improper  motives,  but  for  the  purpose  of  ed- 
ification, and  of  increasing,  somewhat,  the  volume,  not 
then  very  large,  of  current  Christian  literature,  they 
made  additions,  more  or  less  extensive,  to  the  writings 
which  they  were  copying  or  translating.  This  process, 
which  may  be  termed  literary  accretion,  prevailed  sa 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       187 

extensively  and  universally,  in  those  times,  that  it  was 
the  rule,  rather  than  the  exception;  and  must  be  con- 
stantly kept  in  view,  in  all  investigations  and  discus- 
sions of  Christian  doctrine,  as  well  as  in  the  exegesis  of 
the  Christian  scriptures. 

This  practice  is  well  understood  by  ecclesiastical 
writers,  as  well  as  the  disposition  and  habits  of  thought 
to  which  it  is  to  be  referred.  "The  ancient  transcri- 
bers of  the  gospels,"  says  Michaelis,  "were  always 
more  inclined  to  insert  new  passages,  than  to  erase 
what  already  exsisted." ' 

Many  passages  in  the  New  Testament  are  thus  to  be 
accounted  for;  notably  may  be  mentioned,  the  last 
twelve  verses  of  the  Gospel  according  to  Mark;  which 
are  generally  considered  a  later  addition  to  the  nar- 
rative. a 

One  of  the  most  remarkable  illustrations  of  the  pro- 
cess of  interpolation  and  accretion,  is  in  the  Ignatian 
Epistles.  It  is  now  established  that  the  only  genuine 
writings  of  Ignatius  extant,  are  the  Cureton  Epistles. 
These  consist  of  about  twelve  octavo  pages.  They 
were  written,  A.  D.  115. 

Twenty-five  years  later,  these  three  epistles  had  in- 
creased from  12  pages  to  20,  while  four  new  ones 
had  appeared,  making  in  all,  40  pages.  Some  time  af- 
terward, the  40  pages,  which  constituted  the  seven 
epistles,  were  found  swollen  to  60,  while  eight  new 
epistles  had  appeared,  adding  40  pages  more,  mak- 
ing 100  pages  of  the  Epistles  of  Ignatius!  These  all 

(1.)  Volume  3,  p.  169. 

(2.)  It  is  stated  in  the  religious  Encyclopedia  of  Me  Clintock  and  Strong,, 
that  one  of  the  Greek  manuscripts  of  the  New  Testament,  the  one  called  'Co- 
dex Bezae,'  or  the  Cambridge  manuscript,  "is  chiefly  remarkable  for  its  bold 
and  extensive  interpolations;  amounting  to  some  600  in  the  Acts  alone.'' — 
[Article  'Cambridge  MS.'l 


188       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

passed  as  genuine,  for  hundreds  of  years.  Here  was  a 
natural  growth,  from  12  pages  to  100.  They  were  all 
for  edification.  They  all  breathed  the  same  spirit  with 
the  original  epistles;  some  new  doctrines  had  crept  in; 
but  no  harm  had  been  intended,  and  no  great  violence 
had  been  done  to  any  thing  but  the  truth  of  his- 
tory. 

While  88  pages  had  been  added  to  the  Ignatian  Epis- 
tles, how  many  had  been  taken  away?  One  half  page, 
and  that  supposed  to  be  by  mistake,  from  the  loss  of 
the  last  half  sheet  of  the  MS. 

Of  the  150,000  various  readings  which  Grriesbach 
found  in  the  manuscripts  of  the  New  Testament,  prob- 
ably 149,500  were  additions  and  interpolations. 

Prof.  Abbott  gives  us  a  list  of  over  60  passages,  in  the 
New  Testament,  the  genuineness  of  which  the  present 
Bible  Revision  Committee  consider  "more  or  less  ques- 
tionable." They  include  Mark,  ch.  16,  vv.  9  to  20,  and 
John  8.  1  to  11;  and  if  published  together,  would  con- 
stitute, of  themselves,  a  gospel  of  no  mean  dimensions. 
What  part  of  the  same  space  would  be  occupied  by 
the  portions  which  they  will  find  to  have  been  erased? 
Probably  not  one-hundredth. 

In  comparing  the  Gospels  of  the  Infancy  with  Luke 
and  Matthew,  it  was  seen,  that  the  changes  were  to  be 
accounted  for  by  other  considerations. 

Now,  however,  when  we  come  to  the  miracles  of 
Christ,  which  are  given  in  the  Acts  of  Pilate,  on  the 
one  hand,  and  in  the  canonical  gospels  on  the  other, 
the  principle  is  allowed  full  play,  and  can  be  applied, 
as  internal  evidence,  tending  to  show  which  were  first 
written. 

The  fact  that  in  the  Acts,  the  narratives  are  related 
to  Pilate  by  Jews,  testifying  in  behalf  of  their  master, 
is  no  reason  why  the  accounts  should  be  shortened,  but 


APOCRYPHAL    GOSPELS.  THE  ACTS  OF  PILATE.       189 


rather  the  contrary.  The  witnesses  would  be  anxious 
to  have  Pilate  impressed  with  the  details  of  the  won- 
derful occurrences.  If  the  writer  of  the  Acts  of  Pilate, 
had  before  him  the  gospels  containing  these  narratives, 
we  may  be  assured  he  would  have  put  into  the  mouths 
of  the  witnesses,  every  circumstance  of  an  impressive 
character,  contained  in  those  accounts,  and  would  prob- 
ably have  added  others.  Let  us  see  if  that  was  the  case. 

SOME  OF  THE  MIRACLES  OF  JESUS. 

TURNING  WATER  INTO  WINE. 

This  miracle  is  related  in  only  one  of  the  four  gos- 
pels; the  Gospel  according  to  John. 

The  comparison  can  be  made  between  the  Acts  of 
Pilate,  and  the  Gospel  of  John,  with  no  disturbing  for- 
ces from  the  other  gospels,  to  be  accounted  for: 


ACTS  OF  PILATE,  ch.  7. 
And   after  other  things,  a  certain 

Jew  said:  I  saw  Jesus  invited  to  a 
wedding  with  his  disciples,  and  there 

was  a  want  of  wine ;  in  Cana  of  Gali- 
lee. 

And  when  the  wine  was  all  drank, 
he  commanded  the  servants,  that  they 
should  fill  six  pots  that  were  there, 


with  water;  and  they  filled  them  up  to 
the  brim.  And  he  blessed  them,  and 
turned  the  water  into  wine. 

And  all  the  people  drank,  being  sur- 
prised at  this  miracle. 


GOSPEL  OP  JOHN,  ch.  2. 

And  the  third  day,  there  was  a  mar- 
riu.ur<',.  in  Cana  of  Galilee;  and  the 
mother  of  Jesus  was  there. 

2.  And  both  Jesus  was  called,  and 
his  disciples,  to  the  marriage. 

3.  And  when  they  wanted  wine,  the 
mother  of  Jesus  saith  unto  him,  They 
have  no  wine. 

4.  Jesus  saith  unto  her,   Woman, 
what  have  I  to  do  with  thee  ?    Mine 
hour  is  not  yet  come. 

5.  His  mother  saith  unto  the  servants 
Whatsoever  he  saith  unto  you,  do  it. 

6.  And  there  were  set  there,  six  wa- 
ter-pots of   stone,    after  the   manner 
of  the  purifying  of  the  Jews,  contain- 
ing two  or  three  firkins  apiece. 

7.  Jesus   saith   unto  them,   fill  the 
water-pots    with    water.     And    they 
filled  ttiein  up  to  the  brim. 

8.  And  he  saith  unto  them,  Draw 
out  now  and  bear  unto  the  governor  of 
the  feast.    And  they  bare  it. 

9.  When  the  ruler   of   the    feast,, 
had  tasted  the  water  that  was  made 
wine,  and  knew  not  whence  it   was, 
(but  the  servants  who  drew  the  water 
knew),  the  governor  of  the  feast  call- 
ed the  bridegroom,. 


190       THIRD  PERIOD. 


A.  D.  120  TO  A.  D.  130. 


ACTS  OF  PILATE,  ch.  7.  JOHN,  ch.  2. 

10.  And  saith  unto  him,  Everyman 
at  the  beginning  doth  set  forth  good 
wine;  and  when  men  have  well  drunk, 
then  that  which  is  worse;  but  thou  hast 
kept  the  good  wine  until  now. 

11.  This  beginning  of  miracles   did 
Jesus,  in  Cana  of  Galilee,  and  mani- 
fested forth  his  glory;  and  his  disciples 
believed  on  him. 

Which  of  the  foregoing  accounts  was  probably  first 
written? 

The  process  of  accretion,  which  has  been  alluded  to, 
has  two  modes  of  development.  The  one,  by  clothing 
the  same  facts  in  a  more  copious  dress,  the  other,  by 
the  interpolation  of  additional  facts. 

Both  these  processes  are  here  to  be  observed.  Not 
only  are  the  facts  constituting  the  miracle,  which,  in 
the  Acts  of  Pilate,  are  narrated  in  a  plain,  concise  and 
impressive  manner,  enveloped  in  much  additional  and 
useless  verbiage,  in  John,  but  also,  two  additional  cir-' 
cumstances  are  inserted;  the  size  of  the  water  pots,  and 
the  fact,  that  the  newly  made  wine  was  better  than  the 
other.  If  the  author  of  the  Acts  had  been  acquainted 
with  the  Gospel  of  John,  is  it  probable  that  he  would 
have  omitted  these  circumstances?  Would  they  not 
have  been  mentioned,  as  calculated  to  impress  Herod 
with  the  truth  of  the  transaction? 

The  next  miracle,  also,  is  related  only  by  John: 

HEALING  OF  THE  NOBLEMAN'S  SON. 


ACTS  OF  PILATE,  ch.  8. 

Then  a  certain  nobleman  said,  I  had 
a  son  at  Capernaum,  who  lay  at  the 
point  of  death. 

And  when  I  heard  that  Jesus  was 
come  into  Galilee,  I  went  and  besought 
him,  that  he  would  come  down  to  my 
house,  and  heal  my  son; 

For  he  was  then  about  to  die. 


JOHN,  4.  46  to  54. 

46.  And  there  was  a  certain  noble- 
man, whose  son  was  sick  at  Capernaum. 

47.  When  he  heard  that  Jesus  was 
come  out  of  Judaea  into  Galilee,  he 
went  unto  him,  and  besought  him  that 
he  would  come  down,  and  heal  his  son; 
for  he  was  at  the  point  of  death. 

48.  Then  said  Jesus  unto  him,  Ex- 
cept ye  see  signs  and  wonders,  ye  will 
not  believe. 

49*  The  nobleman  saith  unto  him, 
Sir,  come  down,  ere  my  child  die. 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       191 


ACTS  OF  PILATE,   ch.  8.  JOHN,  ch.  4. 

He  said  tome,  Go  thy  way ;  thy  son  50.  Jesus  saith  unto  him,  Go  thy  way; 
liveth.  And  my  son  was  cured,  from  thy  son  liveth.  And  the  man  believed 
that  hour.  the  word  that  Jesus  had  spoken  unto 

him,  and  he  went  his  way. 

51.  And  as  he  was  now  going  down, 
his  servants  met  him,  and  told  him, 
saying,  Thy  son  liveth. 

52.  Then  enquired  he  of  them  the 
hour  when  he  began  to  amend.    And 
they  said  unto  him,  Yesterday,  at  the 
seventh  hour,  the  fever  left  him. 

53.  So  the  father  knew  that  it  was 
at  the  same  hour  in  the  which  Jesus 
said  unto  him,   Thy  son  liveth:  and 
himself  believed,  and  his  whole  house. 

54.  This  is  again  the  second  miracle 
that  .Ifsus  did,  when  he  was  come  out 
of  .Imhea  into  Galilee. 

The  difference  in  the  narrative  consists,  almost  en- 
tirely, in  the  greater  diffuseness  of  style  and  copiousness 
of  detail,  in  John,  with  no  new  facts  introduced  of  any 
importance.  This  difference  indicates  a  later  narrative 
in  John.  That  the  short  paragraph  in  the  Acts,  should 
under  the  hand  of  the  author  of  John,  grow  into  the 
nine  verses,  would  be  in  perfect  accordance  with  the 
law  of  accretion,  then  prevailing. 

The  next  miracle  is  related  in  Luke  and  Mark,  but 
not  in  John  or  Matthew.  The  comparison  will  be  made 
with  the  shorter  narrative,  in  Luke. 

CASTING  OUT  THE  UNCLEAN  DEVIL  AT  CAPERNAUM. 
ACTS  OF  PILATE,  ch.  7. 


And  another  Jew  stood  forth  in  the 
midst  of  them,  and  said: 

I  saw  Jesus  in  Capernaum,  teach- 
ing in  the  synagogue ;  and  there  was  in 
the  synagogue,  a  certain  man  who  had 
a  devil. 

And  he  cried  out,  saying:  Let  me 
alone;  what  have  we  to  do  with  thee, 
Jesus  of  Nazareth?  Art  thou  come  to 
destroy  us?  1  know  that  thou  art  the 
Holy  One  of  God. 


LUKE,  4.  31  to  35. 

31.  And  on  the    sabbath    days,  he 
taught  them. 

32.  And  they  were  astonished  at  his 
doctrine;  for  his  word  was  with  power. 

33.  And  in  the  synagogue,  there  was 
a  man  who  had  a  spirit  of  an  unclean 
devil;   and  he  cried  out  with  a  loud 
voice, 

34.  Saying:  Let  us  alone;  what  have 
we  to  do  with  thee,  thou  Jesus  of  Naz- 
areth ?    Art  thou  come  to  destroy  us  ? 
I  know  thee,  who  thou  art,  the  Holy 
One  of  God. 


192       THIRD   PERIOD. 


A.D.  120  TO  A.D.  130. 


ACTS  OF  PILATE,  ch.  7. 

And  Jesus  rebuked  him,  and  said 
to  him,  Hold  thy  peace  unclean  spirit, 
and  come  ont  of  the  man.  And  pres- 
ently he  came  out  of  him,  and  did  not 
at  all  hurt  him. 


LUKE,  4.  31  to  35. 

35.  And  Jesus  rebuked  him,  saying: 
Hold  thy  peace,  and  come  out  of  him. 
And  when  the  devil  had  thrown  him 
in  the  midst,  he  came  out  of  him.  ;md 
hurt  him  not. 


In  the  foregoing  account,  there  is  amplification  in 
Luke.  Not  satisfied  that  the  man  should  be  possessed 
of  a  devil,  the  writer  makes  it  "the  spirit  of  an  unclean 
devil;"  and  he  has  the  devil,  before  leaving  the  man, 
"throw  him  in  the  midst."  In  Mark,  where  the  narra- 
tive is  longer,  and  the  amplification  still  greater,  the 
devil,  when  required  to  come  out,  is  made  to  cry  out 
with  a  loud  voice. 

HEALING  OF  THE  LEPER. 

The  miracle  is  related  in  Luke,  Mark  and  Matthew. 
The  account  in  Matthew  is  almost  exactly  the  same  as 
that  in  Luke.  Mark  shows  some  evidence  of  addition- 
al accretion.  The  comparison  will  be  continued  with 
Luke: 

ACTS  OF  PILATE,  ch.  6.  LUKE,  5.  12,  13. 

also  coming  forth,      12:  And  ^  came  to  pass  when  he 
'  was  in  a  certain  city,  behold,  a  man 
full  of  leprosy;  who  seeing  Jesus,  fell 


Another  Jew, 
said: 
I  was  a   leper,  and 


he  cured  me 


by  his  word  only;    saying,    I  will,  be 


thou  clean.    And  immediately  I  was 
cleansed  from  my  leprosy . 


on  his  face,  and  besought  him,  saying, 
Lord,  if  thou  wilt,  thou  canst  make  me 
clean. 

13.  And  he  put  forth  his  hand  and 
touched  him,  saying:  I  will:  be  thou 
clean.  And  immediately  the  leprosy 
departed  from  him. 


HEALING  OF  THE  INFIRM  MAN  AT  BETHESDA. 

This  miracle,  again,  is  only  related  in  John: 


ACTS  OF  PILATE,  ch.  6. 

Then  another  certain  one  of  the 
Jews,  rising  up,  desired  of  the  gover- 
nor, that  he  would  hear  him  a  word. 

The  governor  said,  What  thou  wish- 
est  to  say,  say. 


JOHN  5.  1  to  16. 

After  this,  there  was  a  feast  of  the 
Jews;  and  Jesus  went  up  to  Jerusalem. 

2.  Now  there  is  at  Jerusalem,  by  the 
sheep  market,  a  pool  which  is  called  in 
the  Hebrew  tongue,  Bethesda;  having, 
five  porches. 


JNIVERSI 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       193 


ACTS  OP  PILATE,  ch.  6. 

He  said,  I  lay  for  thirty-eight  years, 
by  the  sheep-pool  at  Jerusalem,  suffer- 
ing under  a  great  infirmity.  I  was  ex- 
pecting a  cure  to  come  from  the  com- 
ing of  an  angel,  who  disturbed  the 
water  at  a  certain  time.  Whoever,  af- 
ter the  troubling  of  the  water,  first  de- 
scended into  it,  was  made  whole  of 
every  infirmity. 


Jesus,  finding  me  languishing  there, 
said  to  me, 

Wilt  thou  be  made  whole?  And  I 
answered,  Sir,  I  have  no  man,  when 
the  water  is  troubled,  to  put  me  into 
the  pool. 


And  he  said  unto  me,  Rise,  take 
up  thy  bed,  and  walk. 

And  I  was  made  whole,  and  imme- 
diately took  up  my  bed,  and  walked. 


[Here  follows  a  colloquy  concerning 
the  sabbath,  of  the  same  general  ten- 
or as  that  in  John,  but  much  shorter.] 


JOHN,  5.  1  to  16. 

3.  In  these,  lay  a  great  multitude  of 
impotent  folk,  of  blind,  halt,  withered, 
waiting  for  the  moving  of  the  water. 

4.'  For  an  angel  went  down  at  a  cer- 
tain season,  into  the  pool,  and  troubled 
the  water;  whosoever  then  first,  alter 
the  troubling  of  the  water,  stepped  in, 
was  made  whole  of  whatsoever  di.M'usr 
lie  had. 

5.  And  a  certain    man  was  there 
who  had  an  infirmity,  thirty  and  eight 
years. 

6.  When  Jesus  saw   him  lie,  and 
knew  that  he  had  been  now  a  long 
time  so,  he  saith  unto  him,  Wilt  thou 
be  made  whole  ? 

7.  The  impotent  man  answered  him, 
Sir,  I  have  no  man,  when  the  water  is 
troubled,  to  put  me  into  the  pool;  but 
while  I  am  coming,  another  steppeth 
down  before  me. 

3.  Jesus  saith  unto  him.  Rise,  take 
up  thy  bed  and  walk. 

9.  And  immediately,  the  man  was 
made  whole,  and  took  up  his  bed,  and 

walked. 

[Then  follows  a  c6lloquy,  concerning 
the  sabbath,  verses  10  to  16;  varying 
in  detail  from  that  in  the  other  gospel, 
and  considerably  longer.] 


HEALING  OF  THE  SERVANT  OF 
CENTURIO,  OR,  THE  SERVANT  OF  THE  CENTURION. 

The  comparison  will  be  made  with  Luke;  the  account 
in  that  gospel,  being  more  nearly  parallel.  In  Matthew, 
the  narrative  is  somewhat  shorter,  but  still  twice  as 
long,  as  in  the  Acts  of  Pilate. 


ACTS  OF  PILATE,  ch.  8. 
After  this,   a  certain  person  whose 

name  was  Centurio,   said: 

I  saw  Jesus  in  Capernaum,   and  I 
entreated  him,  saying: 

Lord,  my  servant  lieth  at  home,  a 
paralytic. 


LUKE,  ch.  7. 

Now,  when,  [&c.],  he  entered  into 
Capernaum. 

2.  And  a  certain  centurion's  servant, 


who  was  dear  unto  him.  was  sick,  an-l 
ready  to  die. 


194       THIRD    PERIOD. 


A.D.  120    TO   A.D.  130. 


ACTS  OF  PILATE,  ch.  8. 

And  Jesus  said  to  me,  I  will  coine 
and  cure  him.    But  I  said, 


Lord,  I  am  not  worthy,  that  thou 
shouldst  come  under  my  roof;  But  on- 
ly speak  the  word,  and  my  servant 
shall  be  healed. 

And  Jesus  said  unto  me,  Go  thy 
way ;  and  as  thou  hast  believed,  so  be 
it  done  unto  thee. 

And  the  servant  was  healed,  from 
that  same  hour. 


LUKE,  ch.  7. 

3.  And  when  he  heard  of  Jesus,  he 
sent  unto  him  the  elders  of  the  Jews, 
beseeching  him,  that  he  would  come, 
and  heal  his  servant. 

4.  And  when  they  came  to  Jesus, 
they  besought  him  instantly;  saying 
that  he   was  worthy,   for   whom  he 
should  do  this. 

5.  For  he  loveth  our  nation,  and  he 
hath  built  us  a  synagogue. 

6.  Then  Jesus  went  with  them.  And 
when  he  was  not  far  from  the  house, 
the  centurion  sent  friends  unto  him, 
saying  unto  him,  Lord,  trouble  not  thy- 
self, for  1  am  not  worthy,  that  thou 
shouldst  enter  under  my  roof. 

7.  Wherefore  neither  thought  I  my- 
self worthy  to  come  unto  thee:  but 
say  in  a  word,  and  my  servant  shall  be 
healed. 

8.  For  I  also  am  a  man  set  under 
authority,  having  under  me  soldiers; 
and  I  say  unto  one,  Go,  and  he  goeth; 
and  to  another,  Come,  and  he  cometh; 
and  to'iny  servant,   Do  this,  and  he 
doeth  it. 

9.  When  Jesus  heard  these  things, 
he  marveled  at  him,  and  turned  him 
about,  and  said  unto  the  people  that 
followed  him,  1  say  unto  you,  1  have 
not  found  so  great  faith,   no  not  in 
Israel. 

10.  And  they  that  were  sent,  return- 
ing to  the  house,  found  the  servant 
whole,  that  had  been  sick. 


Here,  the  account  in  Luke,  is  nearly  three  times  as 
long  as  that  in  the  other  gospel. 

It  is  manifest,  also,  that  one  of  the  historians  made 
a  mistake  in  the  person  upon  whose  servant  the  miracle 
was  performed;  a  mistake  arising  from  the  use  of  the 
word  Centurio,  or  centurion. 

In  which  gospel,  was  the  mistake  probably  made? 

If  the  Acts  of  Pilate  was  written  last,  and  the  author 

;had  at  first  mistaken  the  word  centurion  for  the  name 

of  the  person,  he  would,  as  he  proceeded  with  the  nar- 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       195 

rative,  discover  his  mistake,  by  noticing  the  character 
of  the  person,  and  his  military  position,  as  a  command- 
er of  men.  On  the  other  hand,  if  Luke  was  last  written, 
it  would  be  very  natural  for  the  author  to  suppose, 
inasmuch  as  Centurio  was  an  unusual  name,  that  cen- 
turion was  intended.  And  having  once  made  the  change, 
either  by  mistake  or  otherwise,  he  would  naturally,  in 
the  usual  process  of  interpolation,  make  additions  to 
the  narrative,  illustrative  of  the  peculiar  position  oc- 
cupied by  the  person  upon  whom  the  miracle  was 
wrought,  and  of  the  willingness  of  Jesus  to  cure  Gen- 
tiles as  well  as  Jews. 

THE  HEALING  OF  VERONICA. 


ACTS  OP  PILATE,  ch.  7. 

And  a  certain  woman,  Veronica  by 
name,  said: 

I  was  flowing  with  blood  for  twelve 
years;  and  I  touched  the  fringe  of  his 
garment,  and  immediately  the  flowing 
of  my  blood  stopped. 


not  given,  in  the  first  Greek  form  of 
the  Acts  of  Pilate,  as  published  in  the 
Ante-Nicene  Christian  Library,  vol.  16, 
pp.  125  to  148.] 


LUKE,  8.  43  to  48.  [Shortest  form.] 

43.  And  a  woman  having  an  issue 
of  blood  twelve  years,  who  had  spent 
all  her  living  upon  physicians,    nei- 
ther could  be  healed  of  any, 

44.  Came  behind  him,  and  touched 
the  border  of  his  garment:  and  imme- 


[Note.  The  name  of  the  woman  is  diato^'  her  is8ue  of  blood  stoched- 


[Then  follow  four  verses,  giving  a 
conversation  concerning  the  matter, 
between  Jesus,  the  people  and  the 
woman.] 


According  to  Eusebius,  this  woman  erected  a  statue 
to  the  honor  of  Christ,  on  account  of  the  miracle. ' 

The  historian  says,  the  woman  lived  at  Csesarea 
Philippi;  that  her  house  was  to  be  seen  in  his  time,  and 
several  monuments  of  the  miracle.  That  near  her 
house  was  a  brazen  statue  of  the  woman,  fixed  on  a 
pedestal  of  stone,  in  the  posture  of  a  suppliant,  on 
bended  knees,  with  outstretched  hands.  Opposite  to  it, 
made  of  the  same  metal,  was  the  statue  of  a  man,  in  a 
standing  posture,  with  a  cloak  over  his  shoulders,  and 
stretching  forth  his  hand  to  the  woman.  At  the  foot  of 

(1.)  Ecclesiastical  History,  7.  18. 


196       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

this  statue,  at  the  very  base  of  the  column,  grew  a  cer- 
tain unknown  herb,  which,  growing  up  to  the  hem  of 
the  garment,  was  a  present  remedy,  so  said  Eusebius, 
for  all  sorts  of  distempers.  This  statue  was  said  to  be 
like  Christ.  "It  continued,"  says  Eusebius,  "to  my  time, 
and  I  went  to  that  city,  and  saw  it  myself." 

Sozomen,  the  historian,  [A.  D.  439],  mentions  the 
same  story,  and  says  that  Julian,  the  apostate,  took 
down  the  statue,  and  placed  his  own  in  the  room  of  it. 
He  adds,  that  a  fire  from  heaven  smote  the  statue  erect- 
ed by  Julian,  and  took  off  the  head  and  neck,  and  fixed 
it  in  the  earth;  where  it  continued  to  his  day,  looking 
black,  as  if  it  had  been  burnt  by  lightning.1 

The  statue  is  also  mentioned  by  the  historian,  Cassi- 
odorus,  [A.  D.  550],  by  Theophylact,  Epiphanius  and 
Mcephorus.  Also  by  Asterius,  a  writer  of  the  fourth 
century,  who  says  it  was  removed  by  the  Emperor 
Maximus. a 

Lubke,  who  was  unacquainted  with  this  tradition,  or 
did  not  give  credit  to  it,  speaks  of  the  first  statue  of 
Christ,  as  having  been  erected  by  Alexander  Severus. ' 

It  is  said,  also,  that  the  second  picture  of  Christ  ever 
taken,  (the  first  being  the  one  sent  by  him  to  Abgarus, 
King  of  Edessa),  was  stamped  or  impressed  upon  the 
handkerchief  of  Veronica.  That  when  Jesus  was  led 
to  his  crucifixion,  Veronica,  who  followed  him,  put  a 
handkerchief  to  his  face,  on  which  Christ  impressed  his 
picture.  This  is  attested  by  Methodius,  Bishop  of  Tyre, 
[A.  D.  300],  Constantius  Porphyrogenitus,  and  others. 4 

(1.)  Sozomen's  Ecc.  History,  5.  21. 
(2.)  See  Photius,  Bib.  Cod.  272,  p.  1507. 
(3.)  History  of  Art,  vol.  1,  3d  Ed.  p.  306. 
(4.)  See  Durant,  de  Retib.  Cath.  Eccles.  1.  1,  c.  5: 

"Altera  Christi  imago  sudario  Veronicas  iinpressa  fuit:  cum  enim  Christus 
ad  crucifigedum  duceretur,  Veronica,  qua?  Christum  sequebatur,  faciei  suda- 


APOCRYPHAL    GOSPELS.  THE  ACTS  OF  PILATE.       197 


CURING  BLIND  BARTIMEUS. 


ACTS  OF  PILATE,  ch.  6. 
And  a  certain  other  Jew,  rising  up, 

said:  I  was  blind;  could  hear  sounds, 
but  could  see  no  one. 

And  as  Jesus  was  going  along,  I 
heard  the  multitude  passing  by,  and  I 
asked  what  was  there  ?  They  told  me 

that  Jesus  was  passing  by.  Then  I 
cried  out,  saying:  Jesus,  Son  of  Da- 
vid, have  mercy  on  me. 


And  he,  standing  still,  commanded 
me  to  be  brought  to  him,  and  said  to 
me,  What  wilt  thou?  I  said,  Lord, 


that  I  may  receive  my  sight. 

And  he   said  to  me,  Receive   thy 

eight. 

And  immediately  I  saw,  and  follow- 
ed him,  rejoicing  and  giving  thanks. 


LUKE,  18.  35  to  43. 

35.  And  it  came  to  pass,  that  as  he 
was  come  nigh  unto  Jericho,  a  certain 
blind  man  sat  by  the  way  side,  beg- 
ging: 

36.  And  hearing  the  multitude  pass 
by,  he  asked  what  it  meant. 

37.  And  they  told  him  that  Jesus  of 
Xa/.areth  passed  by. 

38.  And  he  cried,  saying:  Jesus  thou 
Son  of  David,  have  mercy  on  me. 

89.  And  they  who  went  before,  re- 
buked him ;  that  he  should  hold  his 
peace;  but  he  cried  so  much  the  more, 
Thou  Son  of  David,  have  mercy  on 
me. 


40.  And  Jesus  stood,  and  command- 
ed him  to  be  brought  unto  him;  and 
when  he  was  come  near,  he  asked 
him, 

41.  Saying:  What  wilt  thou  that  I 
shall  do  unto    thee?    And  he  said, 
Lord,  that  I  may  receive  my  sight. 

42.  And  Jesus  said  unto  him,  re- 
ceive thy  sight;  thy  faith  hath  saved 
thee. 

43.  And  immediately  he  received  his 
sight,    and  followed   him,    glorifying 
God;  and  all  the  people,  when  they 
saw  it,  gave  praise  unto  God. 


The  author  of  Matthew  has  two  blind  men;  and  as 
Schleiermacher  observes,  has  a  habit  of  duplicating,  in 
such  cases. 

THE  RAISING  OF  LAZARUS. 


ACTS.  OP  PILATE,  ch.  8. 

But  others  said  to  Pilate,  that  he 
raised  Lazarus  from  the  dead,  after  he 
had  been  four  days  in  his  grave. 


GOSPEL  OF  JOHN. 

The  reader  is  familiar  with  the  long 
account  of  this  miracle,  contained  in 
the  llth  chapter  of  John,  consisting  of 
44  verses. 


rium,  admovit,  in  quo  Christi  effigiem,  expressam  retulit.    Hujus  rei,  aucto- 
res  sunt  Methodius,"  &c. 

Durant  also  refers  to  the  image  of  Christ  erected  by  the  woman  cured  of  the 
flowing  of  blood. 


198       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

The  foregoing  are  all  of  the  gospel  miracles,  which 
are  related  in  the  Acts  of  Pilate.  The  result  of  the 
comparison  may  be  stated  thus: 

In  every  instance,  the  account  in  the  Acts  of  Pilate,  is  short- 
er than  the  shortest  narrative  in  the  canonical  gospels. 

In  view  of  the  practice  of  interpolation,  which  pre- 
vailed so  extensively  in  the  second  century,  it  is  for  the 
reader  to  judge  which  were  last  written. 

THE  CRUCIFIXION  OF  JESUS. 

The  account  of  the  crucifixion,  as  given  in  the  Acts 
of  Pilate,  is  undoubtedly  the  nearest  historical,  of  any 
religious  writings  of  the  second  century.  As  every 
thing  connected  with  this  event,  is  of  absorbing  interest, 
the  subject  cannot  be  approached  with  indifference. 

Bishop  Ellicott,  in  an  able  Essay  on  the  Apocryphal 
Gospels,  published  in  the  Cambridge  Essays,  for  1856r 
admits  that  this  account  was  used  by  the  earlier  fathers. 

To  show  the  value  of  this  testimony,  we  will  quote 
from  his  prefatory  remarks,  the  contemptuous  language 
which  he  employs,  when  speaking  of  the  apocryphal 
gospels  as  a  class: 

"Their  real  demerits,  their  mendacities,  their  absurdities,  their  coarsenesses, 
the  barbarities  of  their  style,  and  the  inconsequence  of  their  narratives,  have 
never  been  excused  or  condoned.  It  would  be  hard  to  find  any  competent 
writer,  in  any  age  of  the  church,  who  has  been  beguiled  into  saying  any  thing 
civil  or  commendatory." 

And  yet  the  writer  who  could  not  refrain  from  ex- 
pressing himself  thus  strongly  toward  these  unfortunate, 
bantling  gospels,  when  he  comes  to  consider  the  Acts 
of  Pilate,  feels  compelled  to  speak  in  a  more  respectful 
manner.  In  commencing,  he  says: 

"We  pass  onward,  to  a  very  important  document,  apparently  of  a  very  early 
date,  the  first  part  of  the  Gospel  of  Nicodemus,  or,  as  it  is  commonly  called, 
the  Acta  Pilati. 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       199 

"The  question  of  real  interest  is  this: 

"Whether  the  present  Acta  Pilati  are  substantially  the  same  with  the  very 
ancient  document,  referred  to  with  such  respect  by  Justin  Martyr,  Tertullian, 
and  other  early  and  reputable  writers.  It  need  scarcely  be  said,  that  these  an- 
cient Acta  were  not  the  real,  judiciary  acts  of  Pilate.  The  Acta  noticed  by 
Tertullian,  was  probably  an  account  of  onr  Savior's  condemnation,  written  by 
some  early  Jewish-Christian,  and  derived  from  eye-witnesses,  or  from  impor- 
tant oral  traditions,  which,  in  so  short  a  time,  and  on  such  an  event,  could  not 
have  become  seriously  erroneous." 

After  stating  that  it  would  be  liable  to  changes  and 
interpolations,  and  that  there  is  reason  to  think  the 
apocryphal  Acts  of  Pilate,  was  one  of  the  interpolated 
manuscripts,  he  says: 

"When,  however,  it  is  remembered  that  the  quotations  made  by  Tertullian 
and  others  from  the  ancient  Acta,  are  all  found  in  the  present  Acta,  it  seems 
fair  to  conclude,  especially  from  the  nature  and  length  of  the  composition, 
that  these  changes  or  interpolations  have  not  been  very  serious,  and  that  we 
have,  in  this  first  part  of  this  Gospel  of  Nicodemus,  substantially,  the  very 
ancient  and  important  Acta  Pilati,  of  the  second  century." 

Again:  "If  we  strip  off  the  obviously  fabulous,  it  does  seem  that  the  writer 
has  related  some  portions  of  the  trial  in  a  manner  so  very  probable  and  plau- 
sible, that  we  may  well  pause,  before  we  sweep  away  the  whole  as  a  mere  party 
fiction.  There  is  something  very  natural  in  the  way  in  which  the  Jews  heap 
up  indiscriminate  accusation;  there  is  an  eager  ferocity  on  their  part,  met  by  a 
steady  and  almost  indignant  scorn  on  the  part  of  the  governor,  that  seems,  at 
any  rate,  very  happily  depicted.  The  desire  of  the  Jews,  not  only  that  Christ 
should  die,  but  that  he  should  be  crucified,  that  he  should  die  the  death  of  a 
malefactor, —  is  brought  out  very  distinctly. 

"There  are  minor  incidents,  the  weeping  populace, —  the  appearance  of  wit- 
nesses in  favor  of  the  accused,  (though  here*there  is  evidently  much  interpolat- 
ed),—  the  steady  defence  of  Nicodemus — the  persecution  of  the  pious  Joseph, 
the  cloth  wound  round  the  crucified  Savior — the  crown  of  thorns  still  retained 
on  the  brow — the  account  given  by  the  centurion  to  Pilate,  and  the  distress  of 
that  unjust  man  and  his  wife — which  all  tend  to  make  us  to  regard  these  inter- 
polated, but  still  very  ancient  records,  with  a  greater  interest  than  we  can  feel 
for  any  other  member  of  the  apocryphal  family." 


200       THIRD  PERIOD. 


A.  D.  120  TO  A.  D.  130. 


After  so  respectable  a  testimony  for  this  gospel, 
from  one  who  cannot  be  accused  of  any  prejudice  in  its 
favor,  we  proceed  to  contrast  its  narrative  of  the  cru- 
cifixion and  resurrection  of  Jesus,  with  the  parallel  ac- 
counts in  the  canonical  gospels: 

THE  PROPOSAL  TO  RELEASE  A  PRISONER. 

This  account  is  given  in  all  four  of  the  evangelical 
gospels.  The  narrative  is,  however,  so  divergent,  that 
it  can  scarcely  be  considered  parallel,  except  in  Mark 
and  Matthew.  Of  these,  the  comparison  will  be  made 
with  the  shorter  form: 


ACTS  OF  PILATE,  ch.  9. 

Pilate,  again  calling  the  multitude, 
said  to  them,  Since  there  is  a  custom 
among  you,  on  the  day  of  passover, 
that  I  should  release  to  you  one  that  is 
bound;  I  have  a  noted  murderer, 
called  Barabbas,  also  Jesus  who  is 
called  Christ;  in  whom  I  find  no  cause 
of  death. 


Which,  therefore,  of  these  two,  do 
you  wish  to  have  released?  They  all 
cried  out,  saying,  Release  unto  us  Ba- 
rabbas. 

Pilate  saith  unto  them,  What  then 
shall  I  do  with  Jesus  who  is  called 


Christ  ?    They  all  say  unto  him, 
him  be  crucified. 


Let 


MATTHEW,  27.  15  to  23. 

15.  Now  at  that  feast,  the  governor 
was  wont  to  release  unto  the  people  a 
prisoner,  whom  they  would. 

16.  And   they  had  then  a  notable 
prisoner,  called  Barabbas. 

17.  Therefore,  when  they  were  gath- 
ered together,  Pilate  said  unto  them, 
Whom  will  ye  that  I  release  unto  you  ? 
Barabbas,  or  Jesus  who  is  called  Christ? 

18.  For  he  knew  that  for  envy  they 
had  delivered  him. 

19.  [Omitted.     Parallel  in   another 
part  of  the  Acts  of  Pilate.] 

20.  But  the  chief  priests  and  elders 
persuaded   the    multitude,  that  they 
should  ask  Barabbas,  and  destroy  Jesus. 

21 .  The  governor  answered  and  said 
unto  them,  Whether  of  the  twain  will 
ye  that  1  release  unto  you  ?    They  said, 
Barabbas. 

22.  Pilate  saith  unto  them,    What 
shall  I  do  then  with  Jesus  who  is  call- 
ed Christ?    They  all  say   unto    him, 
Let  him  be  crucified. 

23.  And  the   governor  said,    Why, 
what  evil  hath  he  done?    But  they 
cried  out  the  more,  saying:    Let  him 
be  crucified. 


The  foregoing  accounts  are  closely  parallel.  But 
the  canonical  gospel  exhibits  considerable  accretion. 
There  is  some  amplification  of  language,  and  the  in- 
troduction of  the  dream  of  the  wife  of  Pilate. 


APOCRYPHAL  GOSPELS. 


THE  ACTS  OF  PILATE.       201 


PILATE  WASHING  HIS  HANDS  OF  THE  BLOOD  OF  JESUS. 


ACTS  OF  PILATE,  ch.  9. 

Then  Pilate,  taking  water,  washed 
his  hands  before  the  people,  saying: 

I  am  innocent  of  the  blood  of  this 

just  person;  see  ye  to  it. 
The  Jews  answered,  saying: 
His   blood  be  upon  us,   and  upon 

our  children. 


MATTHEW,  ch.  27. 

24.  When  Pilate  saw  that  he  could 
prevail  nothing,  but  that  rather  a  tu- 
mult was  made,  he  took  water,  and 
washed  his  hands  before  the  multitude, 
saying:  I  am  innocent  of  the  blood  of 
this  just  person,  see  ye  to  it. 

25.  Then  answered  all  the  people, 
and  said,  his  blood  be  on  us,  and  on 
our  children. 


Not  in  either  of  the  other  gospels. 
In  the  Acts  of  Pilate,  Jesus  is  now  sentenced,  as  fol- 
lows: 

"Then  Pilate  commanded  Jesus  to  be  brought  before  him,  and  spake  to  hi™ 
the  following  words : 

"  'Thy  own  nation  hath  charged  thee,  as  making  thyself  a  king.  Where- 
fore, 1,  Herod,  sentence  thee  to  be  whipped,  according  to  the  laws  of  former 
governors;  and  that  thoube  first  bound,  then  hanged  upon  a  cross,  in  that  place 
where  thou  art  now  a  prisoner;  and  also  two  criminals  with  thee;  whose  names 
are  Demas  and  Gestas.'  " 

JESUS  TAKEN  TO  EXECUTION. 

As  the  account  is  less  connected  in  the  canonical 
gospels,  we  shall  be  obliged  here,  in  order  to  preserve 
the  parallel,  to  put  several  passages  together: 

ACTS  OP  PILATE,  ch.  10.  MATTHEW,  ch.  27. 


Then  Jesus  went  out  of  the  hall, 
and  the  two  thieves  with  him.  And 
when  they  were  come  to  the  place 
which  is  called  Golgotha,  they  strip- 
ped him  of  his  raiment,  and  girt  him 


about  with  a  linen  cloth,  and  put  a 
crown  of  thorns  upon  his  head,  and 
put  a  reed  in  his  hand. 


26.  And  he  delivered  him  to  be  cru- 
cified. 

33.  When  they  were  come  unto  a 
place  called  Golgotha,  that  is  to  say, 
a  place  of  a  skull, 

28.  They  stripped  him,  and  put  on 
him  a  scarlet  robe, 

29.  And  when  they  had  platted  a 
crown  of  thorns,  they  put  it  upon  his 
head,  and  a  reed  in  his  right  hand. 


PRAYING  FOR  HIS  ENEMIES. 
ACTS  OP  PILATE,  ch.  10.  LUKE,  23.  34. 


But  Jesus  said,  My  Father,  forgive 
them;  for  they  know  not  what  they 
do. 


Then  said  Jesus,  Father,  forgive 
them;  for  they  know  not  what  they 
do. 


202       THIRD    PERIOD. 


A.D.  120    TO   A.D.  130.. 


HIS  GARMENTS  ARE  DIVIDED. 


ACTS  OF  PILATE,  ch.  10. 

And  they  divided  his  garments,  and 
upon  his  vesture  they  cast  lots. 

LUKE,  23.  24. 

And  they  parted  his  raiment,  and 
cast  lots. 


MARK,  15.  24. 

And  when  they  bad  crucified  him, 
they  parted  his  garments,  casting  lota 
upon  them,  what  every  man  should 
take. 

MATTHEW,  27.  35. 

And  parted  his  garments,  casting 
lots ;  that  it  might  be  fulfilled  which  was 
spoken  by  the  prophet:  They  parted 
my  garments  among  them,  and  upon 
my  vesture  did  they  cast  lots. 


The  law  of  accretion  is  well  illustrated  here,  by  com- 
paring the  short  statements  in  Luke  and  the  Acts  of 
Pilate,  on  the  one  hand,  with  Mark  and  Matthew  on 
the  other.  Luke  being  a  compilation,  this  portion  of 
it  is  probably  from  a  manuscript  older,  even,  than  the 

Acts  of  Pilate. 

In  John,  the  account  is  extended,  with  the  addition- 
al statement,  that  the  garments  were  divided  into  four 
parts,  to  every  soldier  a  part,  and  that  lots  were  cast 
for  the  coat,  which  was  without  seam. 

MOCKED  BY  THE  CHIEF  PRIESTS  AND  SOLDIERS. 


ACTS  OF  PILATE,  ch.  10. 

The  people  in  the  mean  time  stood 
by,  and  the  chief  priests  and  elders 
of  the  Jews  mocked  him,  saying: 

He  saved  others,  let  him  now  save 
himself  if  he  can;  if  he  be  the  Son 
of  God,  let  him  now  come  down  from 
the  cross. 


The  soldiers  also  mocked  him,  and 
taking  vinegar  and  gall,  offered  it  to 
him  to  drink,  and  said  to  him:  If  thou 
art  King  of  the  Jews,  deliver  thyself. 


MARK,  15.  29  to  32,  36. 

29.  And  they  that  passed  by,  railed 
on  him,  wagging  their   heads,    and 
saying:    Ah,  thou  that  destroyest  the 
temple,  and  buildest  it  in  three  days, 

30.  Save  thyself,   and   come  clown 
from  the  cross. 

31.  Likewise,  also,  the  chief  priests 
mocking,  said  among  themselves,  with 
the  scribes,    He  saved  others,  himself 
he  cannot  save. 

32.  Let  Christ,  the  King  of  Israel, 
descend  now  from  the  cross,  that  we 
may  see  and  believe. 

36.  And  one  ran  and  filled  a  sponge 
full  of  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink. 


APOCRYPHAL  GOSPELS. 


THE  ACTS  OF  PILATE.       203 


JESUS  PIERCED  IN  THE  SIDE. 


ACTS  OP  PILATE,  ch.  10. 
Longinus,  a  soldier,  taking  a  spear, 
pierced  his  side;  and  directly,  there 
came  forth  blood  and  water. 


JOHN,  19.  34. 

But  one  of  the  soldiers  with  a  spear 
pierced  his  side,  and  forthwith  there 
caine  out  blood  and  water. 


THE  TITLE  UPON  THE  CROSS. 


ACTS  OP  PILATE,  ch.  10. 

And  Pilate  wrote  a  title  upon  the 
cross,  in  Hebrew,  Latin  and  Greek 
letters;  to  wit: 

THIS  is  THE  KING  OF  THB  JEWS.  ' 


JOHN,  19.  19,  20. 

19.  And  Pilate  wrote  a  title  and  put 
it  on  the  cross.     And  the  writing  was, 

•JESUS  OP  NAZABETH,   THE  KING 
OP  THE  JEWS.  ' 

20.  This  title  then  read  many  of  the 
Jews :  for  the  place  where  Jesus  was 
crucified,  was  nigh  to  the  city:  and 
it  was  written  in  Hebrew,  and  Greek, 
and  Latin. 


In  the  synoptic  gospels,  it  is  not  stated  who  wrote 
the  title.  In  Luke,  it  is  'This  is  the  king  of  the  Jews/ 
In  Mark,  'The  King  of  the  Jews/  In  Matthew,  'This  is 
Jesus,  the  King  of  the  Jews/  In  Luke,  it  is  stated  to 
have  been  in  Greek,  Latin  and  Hebrew. 


THE  THIEVES  ON  THE  CROSS. 


ACTS  OP  PILATE,  ch.  10. 

But  one  of  the  two  thieves  who  were 
crucified  with  Jesus,  whose  name  was 
Gestas,  said  to  Jesus,  If  thou  art  the 
Christ,  deliver  thyself  and  us. 

But  the  thief  who  was  crucified  on 
the  right  hand,  whose  name  was  De- 
mas,  answering,  rebuked  him,  and 
said: 

Dost  not  thou,  who  art  condemned 
to  this  punishment,  fear  God?  We, 
indeed,  rightly  and  justly,  according 
to  what  we  have  done,  receive  our  re- 
ward. But  this  Jesus,  what  evil  hath 
he  done? 

After  this,  groaning,  he  said  to  Je- 
sus, Lord,  remember  me  when  thou 
comest  into  thy  kingdom. 

Jesus  answering,  said  to  him,  Veri- 
ly, I  say  unto  thee,  to-day  thou  shalt 
be  with  me  in  paradise. 


LUKE,  23.  39  to  43. 

39.  And  one  of  the  malefactors  who 
were  hanged,  railed  on  him,  saying: 
If  thou  be  Christ,  save  thyself  and 
us. 


40.  But  the  other  answering  rebuked, 
him,  saying:  Dost  not  thou  Jear  God, 
seeing  thou  art  in  the  same  condemna- 
tion? 

41.  And  we  indeed  justly;  for  we  re- 
ceive the  due  reward  of  our  deeds :  but 
this  man  hath  done  nothing  amiss. 

42.  And  he  said  unto  Jesus,   Lord, 
remember  me,  when  thou  comest  into 
thy  kingdom. 

43.  And  Jesus  said  unto  him,  Verily 
I  say  unto  thee,  to-day  shalt  thou  be 
with  me  in  paradise. 


The  account  in  the  compilation  of  Luke,  is  the  short- 
est, and  indicates  a  manuscript  of  greater  antiquity 


204       THIRD    PERIOD. 


A.  D.  120  TO  A.  D.  130. 


than  the  Acts  of  Pilate.  The  accretion  is  in  the  latter 
gospel,  which  gives  as  additional  circumstances,  the 
names  of  the  thieves;  the  crucifixion  of  Demas  on  the 
right  hand  and  Gestas  on  the  left  hand  of  Jesus,  and  the 
groaning  of  Demas,  before  making  his  dying  request. 

In  Mark  and  Matthew,  both  of  the  thieves  revile 
Jesus. 

Attention  might  here  be  called  to  the  fact,  that 
while  there  are  older  manuscripts  concerning  the  cru- 
cifixion, &c.,  which  found  their  way  into  the  Gospel 
of  Luke,  the  case  is  different  with  the  miracles.  The 
shortest,  and  as  there  is  reason  to  believe,  the  earliest 
accounts  of  these,  are  in  the  Acts  of  Pilate. 

THE  DARKNESS  AT  THE  CRUCIFIXION. 


ACTS  OP  PILATE,  ch.  11. 

And  it  was  about  the  sixth  hour; 
and  there  was  darkness  over  the  whole 
earth  until  the  ninth  hour.  And  while 
the  sun  was  eclipsed,  &c. 


LUKE,  23.  44,  45. 

44.  And  it  was  about  the  sixth  hour, 
and  there  was  a  darkness  over  all  the 
earth,  until  the  ninth  hour. 

45.  And  the  sun  was  darkened,  &c. 


In  Mark  and  Matthew,  it  is  stated,  "There  was  dark- 
ness over  all  the  land,  until  the  ninth  hour." 

RENDING  OF  THE  VAIL  OF  THE  TEMPLE. 


ACTS  OF  PILATE,  ch.  11. 
Behold,  the  vail  of  the  temple  was 

rent  from  the  top  to  the  bottom;  and 
the  rocks  also  were  rent. 


MATTHEW,  27.  51. 
And  behold,   the  vail  of  the  temple 
was  rent  in  twain  from  the  top  to  the 
bottom;  and  the  earth  did  quake,  and 
the  rocks  rent: 

In  Matthew,  there  is  the  work  of  a  later  hand,  which 
interpolated  the  earthquake.  In  Luke  and  Mark,  there 
is  only  the  rending  of  the  vail. 

RISING  OF  THE  SAINTS. 


ACTS  OF  PILATE,  ch.  11. 

And  the  graves  opened,  and  many 
bodies  of  saints  who  slept,  arose. 


MATTHEW,  27.  52,  53. 

52.  And  the  graves  were  opened; 
and  many  bodies  of  the  saints  who 
slept,  arose, 

53.  And  came  out  of  the    graves 
after  his  resurrection,  and  went  into 
the  holy  city,  and  appeared  unto  many. 


APOCRYPHAL  GOSPELS.  TEE  ACTS  OF  PILATE.       205 


No  such  account  in  any  of  the  other  gospels.  The 
interpolation  by  the  author  of  Matthew,  of  the  Acts  of 
Pilate  or  of  some  common  manuscript,  is  manifest. 
The  whole  of  the  53d  verse  is  accretion;  and  by  a 
strange  anachronism,  though  the  author  of  Matthew  has 
the  graves  opened  by  the  earthquake,  at  the  time  of 
the  crucifixion,  and  manifestly  intends  to  represent 
their  inhabitants  as  coming  forth,  in  consequence  of 
that  event,  they  do  not  arise,  until  several  days  after- 
ward. 

Michaelis,  Farrer,  Dean  Milman  and  others,  attribute 
this  scene  to  the  excited  imaginations  of  some  of  the 
disciples. 

THE  DYING  WORDS,  AND  DEATH  OF  JESUS. 


ACTS  OF  PILATE,  ch.  11. 

And  about  the  ninth  hour,  Jesus 
cried  out  with  a  loud  voice,  Heli,  Heli, 
lama,  zabathani?  Which  interpreted, 
is,  My  God,  my  God,  why  hast  thou 
forsaken  me? 


And  after  these  things,  Jesus  said, 
Father,  into  thy  hands  1  commend  my 
spirit.  And  having  said  this,  he  gave 
up  the  ghost. 


MARK,  15.  34. 

And  at  the  ninth  hour,  Jesus  cried 
with  a  loud  voice,  saying:  Eloi,  Eloi, 
lama,  sabachthani?  Which  is,  being 
interpreted,  My  God,  My  God,  why 
hast  thou  forsaken  me? 

LUKE,  23.  46. 

And  when  Jesus  had  cried  with  a 
loud  voice,  he  said,  Father,  into  thy 
hands,  I  commend  my  spirit;  and  hav- 
ing said  thus,  he  gave  up  the  ghost. 


SCENES  AT  THE  CROSS  AFTERWARD. 


ACTS  OF  PILATE,  ch.  11. 

The  centurion,  when  he  saw  that 
Jesus,  crying  out,  thus  gave  up  the 
ghost,  glorified  God,  and  said : 

Of  a  truth,  this  was  a  iust  man. 

And  all  the  people  who  stood  by, 
were  accordingly  troubled  at  the  sight, 
and  reflecting  upon  what  had  passed, 
smote  upon  their  breasts,  and  returned 
to  the  city  of  Jerusalem. 


LUKE,  23.  47,  48. 

47.  Now  when   the  centurion   saw 
what  was  done,  he  glorified  God,  say- 
ing:   Certainly  this  was  a  righteous 
man. 

48.  And  all  the  people  that  came  to- 
gether to  that  sight,  beholding   the 
things  which  were  done,  smote  their 
breasts,  and  returned. 


In  one  of  the  canonical  gospels,  the  centurion  is 
made  to  say,  "Truly  this  was  the  Son  of  God;"  and 
in  another,  "Truly  this  man  was  the  Son.  of  God." 


206       THIRD  PERIOD. 


A.  D.  120  TO  A.  D.  130. 


THE  WOMEN  AT  THE  CRUCIFIXION. 


ACTS  OP  PILATE,  ch.  11. 

But  all  his  acquaintances  stood  at  a 
distance,  as  also  the  women  who  had 
followed  him  from  Galilee;  beholding 
these  things. 


LUKE,  23.  49. 
And  all  his  acquaintance,  and  the 

women  who  followed  him  from  Galilee, 
stood  afar  off,  beholding  these  things. 


JOSEPH  OF  ARIMATHEA. 


ACTS  OF  PILATE,  ch.  11. 

And,  behold,,  a  certain  man  of  Ar- 
imathea,  named  Joseph,  who  also  was 
a  disciple  of  Jesus,  but  secretly  for  fear 
of  the  Jews,  came  to  the  governor, 
and  entreated  the  governor,  that  he 
would  permit  him  to  take  the  body 
of  Jesus  from  the  cross.  And  the  gov- 
ernor permitted  it. 


JOHN,  19. 38. 

And  after  this,  Joseph  of  Arimathea, 
being  a  disciple  of  Jesus,  (but  secretly 

for  fear  of  the  Jews),  besought  Pilate, 
that  he  might  take  away  the  body  of 

Jesus;  and  Pilate  gave  him  leave. 
[Longer  accounts  in  Luke  and  Mark.] 


THE  BURIAL  OF  JESUS. 


ACTS  OF  PILATE,  ch.  11. 
And  Nicodemus  came,  bringing  with 

him  a  mixture  of  myrrh  and  aloes, 
about  a  hundred  pound  weight. 

And  with  tears,  they  took  down  Je- 
sus from  the  cross,  and  bound  him  in 
linen  clothes,  with  spices,  according 
to  the  custom  of  burying  among  the 
Jews,  and  placed  him  in  a  new  tomb, 
which  Joseph  had  built  and  had  caused 
to  be  cut  out  of  a  rock;  in  which  no 


man  had  yet  been  placed;  and  they 


rolled  a  great  stone  to  the  door  of  the 
sepulcher. 


JOHN,  19.  39  to  41. 

39.  And  there  came  also  Nicodemus, 
(who,  at  the  first,  came  to  Jesus  by 
night),  and  brought  a  mixture  of  myrrh 
and  aloes,    about  a  hundred  pounds 
weight. 

40.  Then  took  they  the  body  of  Je- 
sus, and  wound  it  in  linen  clothes,  with 
the  spices,  as  the  manner  of  the  Jews 
is  to  bury.. 

41.  Now,  in  the  place  where  he  was 
crucified,  there  was  a  garden;  and  in 

the  garden  a  new  sepulcher,  wherein 
was  never  man  yet  laid. 

42.  There  laid  they  Jesus,  therefore, 
because  of  the  Jews'  preparation  day; 
for  the  sepulcher  was  nign  at  hand. 

MATTHEW,  27.  60. 

And  he  rolled  a  great  stone  to  the 
door  of  the  sepulcher,  and  departed. 


THE  RESURRECTION  OF  JESUS. 
ACTS  OF  PILATE,  ch.  13.  MATTHEW,  28.  1  to  7. 


And  while  they  (the  priests  and  ru- 
lers of  the  Jews  assembled)  were  all 
wondering  (at  the  miraculous  escape 
of  Joseph),  behold,  one  of  the  soldiers 


In  the  end  of  the  sabbath,  as  it  be- 
gan to  dawn,  toward  the  first  day  of 
the  week,  came  Mary  Magdalene,  and 
the  other  Mary,  to  see  the  sepulcher. 


APOCRYPHAL    GOSPELS.  THE  ACTS  OF  PILATE.       207 


ACTS  OF  PILATE,  ch.  13. 

who  were  guarding  the  sepulcher,  (of 
Jesus),  spake  in  the  synagogue,  and 
said : 

While  we  were  guarding  the  sepul- 
cher of  Jesus,  there  was  an  earth- 
quake; and  we  saw  an  angel  of  God, 
who  rolled  away  the  stone  from  the 
sepulcher,  and  sat  upon  it;  and  his 
countenance  was  like  lightning,  and 

his  garment  like  snow;  and  we  became 
through  fear,  as  dead  persons. 

And  we  heard  the  angel  saying  to 
the  women  at  the  sepulcher  of  Jesus, 
Fear  not;  I  know  that  ye  seek  the 


crucified  Jesus.  He  has  risen,  as  he 
foretold.  Come  and  behold  the  place 

where  he  was  laid;  and  go  quickly, 
and  say  to  his  disciples,  He  has  risen 
from  the  dead,  and  will  go  before  you 
into  Galilee.  There  ye  shall  see  him, 
as  he  told  you. . 


MATTHEW,  ch.  28. 


2.  And  behold,  there  was  a  great 
earthquake;  for  the  angel  of  the  Lord 
descended  from  heaven,  and  came  and 
rolled  back  the  stone  from  the  door, 
and  sat  upon  it. 

3.  His  countenance  was  like  light- 
ning, and  his  raiment  white  as  snow. 

4.  And  for  fear  of  him,  the  keepers 
did  shake,  and  became  as  dead  men. 

5.  And  the  angel  answered  and  said 

unto  the  women,  Fear  not  ye;  For  I 
know  that  ye  seek  Jesus,  who  was 
crucified. 

6.  He  is  not  here:  for  he  is  risen,  as 
he  said.    Come,  see  the  place  where 
the  Lord  lay. 

7.  And  go  quickly,  and  tell  his  dis- 
ciples, that  he  is  risen  from  the  dead; 
and  behold,  he  goeth  before  you  unto 
Galilee.    There  shall  ye  see  him;  lo,  I 
have  told  you. 


BRIBING  THE  SOLDIERS. 


ACTS  OP  PILATE,  ch.  13. 
The  Jews,  hearing  this,  were  afraid ; 
and  said  among  themselves.  If  by  any 
means  these  things  become  public,  ev- 
erybody will  believe  in  Jesus. 

Then  gathering  a  large  sum  of  mon- 
ey, they  gave  it  to  the  soldiers,  saying: 
Tell  the  people,  that  while  ye  were 
sleeping,  the  disciples  of  Jesus  came 
by  night,  and  stole  the  body  of  Jesus. 
And  if  this  should  come  to  the  ears 

of  Pilate  the  governor,  we  will  satisfy 
him,  and  secure  you. 

The  soldiers,  accordingly,  receiving 
the  money,  said  as  they  were  instruct- 
ed by  the  Jews.  And  their  report  was 
spread  abroad,  among  all  the  people. 


MATTHEW,  28.  11  to  15. 

11.  Now  when  they  were  going,  be- 
hold, some  of  the  watch  came  into  the 
city,  and  showed  unto  the  chief  priests, 
all  the  things  that  wer^  done. 

12.  And  when  they  were  assembled 
with  the  elders,  and  had  taken  coun- 
sel, they  gave  large  money  unto  the 
soldiers, 

13.  Saying:    Say  ye,  His  disciples 
came  by  night    and  stole  him  away, 
while  we  slept. 

14.  And  if  this  come  to  the  gover- 
nor's ears,  we  will  persuade  him,  and 
secure  you. 

15.  So  they  took  the  money,  and 
did  as  they  were   taught.     And  this 
saying  is  commonly  reported  among 
the  Jews,  until  this  day. 


The  account  in  Matthew,  which  is  most  nearly  par- 
allel with  the  Acts  of  Pilate,  differs  from  it  in  one  very 
important  feature.  In  the  Acts  of  Pilate,  the  resurrec- 


208       THIRD   PERIOD. 


A.D.  120  TO  A.D.  130. 


tion  is  only  stated  upon  the  report  of  the  soldiers.  In 
Matthew,  it  is  related  as  a  distinct  narrative,  on  the 
authority  of  the  historian  himself;  while  the  report 
of  the  soldiers  is  brought  in  afterward,  as  confirmato- 
ry testimony.  But  in  the  bribing  of  the  soldiers,  for 
the  purpose  of  keeping  the  resurrection  a  secret,  the 
narratives  again  run  together. 

The  closing  sentence  in  the  Acts  of  Pilate,  is, 

•'And  their  report  was  spread  abroad,  among  all  the 
people." 

In  Matthew  it  reads,  "And  this  saying  is  common- 
ly reported  among  the  Jews,  until  this  day." 

The  language  of  Matthew  appears  to  be  that  of  the 
later  document. 

THE  ASCENSION  OF  JESUS. 
ACTS  OF  PILATE,  AND  APPENDIX  TO  MARK. 

It  is  generally  agreed,  that  the  last  twelve  verses 
of  the  Gospel  of  Mark,  are  an  interpolation;  a  sort 
of  appendix  to  the  gospel,  added  by  some  transcriber. 

There  is  the  following  parallel  between  the  Acts 
of  Pilate  and  a  portion  of  this  appendix: 

MARK,  ch.  16. 

14.  Afterward,  he  appeared  unto 
the  eleven,  as  they  sat  at  meat,  and 
upbraided  them  with  their  unbelief, 
and  hardness  of  heart,  because  they 
believed  not  them  who  had  seen  him 
after  he  was  risen. 


ACTS  OF  PILATE,  ch.  14. 

But  a  certain  priest  named  Phineas, 
Ada,  a  schoolmaster,  and  a  Levite 
named  Ageus,  they  three  came  from 
Galilee  to  Jerusalem,  and  told  the 
chief  priests  and  all  who  were  in  the 
synagogues,  saying: 

We  have  seen  Jesus,  whom  you  cru- 
cified, talking  with  his  eleven  disci- 
ples, and  sitting  in  the  midst  of  them 
on  Mt.  Olivet,  and  saying  to  them: 

Go  ye  into  all  the  world;  preach  to 
all  nations;  baptizing  them  in  the 

name  of  the  Father,  and  the  Son,  and 
the  Holy  Spirit;  and  he  who  shall  be- 
lieve and  be  baptized,  will  be  saved. 


15.  And  he  said  unto  them,  Go  ye- 
into  all  the  world,  and  preach  the  gos- 
pel to  every  creature. 

16.  He  that  believeth  and  is  bap- 
tized, shall  be  saved;  but  he  that  be- 
lieveth not,  shall  be  damned. 

17.  And  these  signs    shall  .follow 
them  that  believe :   In  my  name  shall 
they  cast  out  devils;  they  shall  speak 
with  new  tongues; 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       209 


ACTS  OF  PILATE,  ch.  14,  MARK,  ch.  16. 

18.  They  shall  take  up  serpents; 
and  if  they  drink  any  deadly  thing:,  it 
shall  not  hurt  them;  they  shall  lay 
hands  on  the  sick,  and  they  shall  iv- 
cover. 


And  when  he  had  said  these  things 
to  his  disciples,  we  saw  him  ascend- 
ing into  heaven . 


19.  So  then,  after  the  Lord  had  spo- 
ken unto  them,  he  was  received  up  into 
•:.    and  sat  on  the   right  hand 
of  God. 


This  parallel  would  indicate  that  the  Acts  of  Pilate 
was  antecedent  to  the  gospel,  since  if  it  were  subse- 
quent, this  portion  of  the  Acts  could  not  be  accounted 
for;  it  not  being  in  the  original  Gospel  of  Mark. 

In  the  Acts  of  Pilate,  the  narrative  is  continued  in 
the  following  manner: 

The  chief  priests,  being  alarmed  at  the  news  of  the 
resurrection  of  Jesus,  and  his  appearance  to  the  Gali- 
leans, gave  them  money,  and  sent  them  back. 

The  Jews  then  assembled  in  consultation,  and  Annas 
and  Caiaphas  comforted  them,  saying: 

"Why  should  we  believe  the  soldiers  who  guarded  the  sepulcher  of  Jesus, 
telling  us  that  an  angel  rolled  away  the  stone  from  the  door  ef  the  sepnlcher? 
Perhaps  his  own  disciples  told  them  this,  and  gave  them  money,  that  they 
should  declare  these  things;  and  that  they,  the  disciples,  might  bear  away  the 
body  of  Jesus.  Besides,  consider  this:  That  there  is  no  credit  to  be  given  to 
the  foreigners,  because  they  also  took  a  large  sum  from  us,  and  have  declared  to 
all,  according  to  the  instructions  we  g-ave  them.  They  have  to  maintain 
faith  either  to  us,  or  to  the  disciples  of  Jesus." 

The  foregoing  are  all  the  parallels  between  the  Acts 
of  Pilate  and  the  canonical  gospels. 

It  is  impossible  not  to  perceive,  that  the  narrative 
in  the  Acts  of  Pilate  is  more  natural  and  consistent, 
and  better  sustained  throughout. 

In  LUKE,  there  is  a  preliminary  trial  before  Herod; 
who  has  Jesus  arrayed  in  a  gorgeous  robe,  and  sent  back 
to  Pilate.  Then,  after  the  trial,  he  is  taken  to  execu- 
tion, addressing  the  women  by  the  way.  After  the 
mocking  and  deriding,  the  dividing  of  the  raiment. 


210       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 

&c.,  and  the  inscription  on  the  cross,  the  historian  gives 
the  prayer  of  Jesus  for  his  enemies.  Then  the  scene 
between  the  two  thieves  on  the  cross,  and  between  one 
of  them  and  Jesus.  It  is  stated  that  the  sun  was  dark- 
ened at  the  crucifixion.  After  describing  the  other 
scenes  in  a  manner  somewhat  similar  to  the  other  syn- 
optics, the  author  of  this  gospel  states  that  on  the  h'rst 
day  of  the  week,  early  in  the  morning,  the  women  who 
came  with  him  from  Galilee,  came  to  the  sepulcher, 
bringing  spices,  &c.  for  the  purpose  of  embalming  the 
body  of  Jesus.  They  found  the  stone  rolled  away,  and 
the  sepulcher  empty.  They  then  saw  two  men,  clothed 
in  shining  garments,  who  told  them  Jesus  had  ris- 
en, and  reminded  them  of  his  words,  that  he  should 
rise  the  third  day.  Then  Peter  went,  and  saw  the  grave 
empty.  Jesus  afterw*ard  appeared  to  the  two  disciples, 
on  their  way  to  Emmaus,  and  to  the  eleven  apostles, 
at  Jerusalem.  Then,  leading  them  to  Bethany,  he 
blessed  them,  and  ascended  into  heaven. 

In  MARK,.  Jesus  is  delivered  to  Pilate,  directly,  by  the 
chief  priests,  who,  after  holding  a  consultation  with 
the  elders  and  scribes,  and  with  the  council,  had  appre- 
hended and  bound  Jesus;  nothing  being  said  about  the 
examination  before  Herod.  Then  follows  the  trial  or 
examination,  before  Pilate — the  clamor  of  the  Jews— 
the  show  of  resistance  and  final  yielding  by  Pilate- 
scenes  on  the  way  to  the  crucifixion,  and  at  the  cross, 
differing  from  Luke,  in  various  details,  with  which  the 
reader  is  familiar.  Then,  after  the  death  and  burial  of 
Jesus,  when  the  sabbath  was  past,  three  women,  whose 
names  are  mentioned,  went  with  spices,  to  embalm 
him.  They  found  the  stone  rolled  away,  and  entering 
into  the  sepujcher,  they  saw  a  young  man,  sitting, 
clothed  in  a  long  white  garment.  He  told  them  Jesus 
had  gone  into  Galilee.  Jesus  then  appeared,  first  to 


APOCRYPHAL  GOSPELS.  THE  ACTS  OF  PILATE.       211 

Mary  Magdalene,  after  that  to  the  two  disciples.  Then 
to  the  eleven,  as  they  sat  at  meat.  Then  follows  the 
remainder  of  the  spurious  appendix. 

In  MATTHEW,  the  author  relates  nearly  all  the  inci- 
dents given  in  Luke  and  Mark,  concerning  the  cru- 
cifixion, and  several  of  his  own  besides.  He  has  two 
earthquakes,  and  many  other  incidents,  unknown  to 
the  other  synoptics.  After  the  death  and  burial,  the 
two  Marys  came  to  the  sepulcher;  there  they  saw 
one  who  is  now  represented,  as  the  angel  who 
had  rolled  away  the  stone  from  the  sepulcher.  He 
stated  also,  that  Jesus  had  gone  into  Galilee.  Jesus 
appeared  to  the  women,  as  they  were  returning.  He 
then  appeared  to  the  eleven,  on  a  mountain  in  Galilee. 

The  narrative  in  JOHN,  differs  still,  in  many  particu- 
lars, from  all  three  of  the  synoptics;  not  only  omitting 
many  incidents,  but  adding  important  additional  mat- 
ter, not  always  consistent  with  the  other  accounts. 
Among  such  might  be  mentioned  much  that  Jesus  said 
to  Pilate,  sayings  of  Jesus  on  the  cross,  &c.,  the  piercing 
of  his  side;  the  scene  with  Thomas  after  the  resurrec- 
tion; the  appearance  of  Jesus,  after  that  event,  to  the 
fishermen  on  the  Sea  of  Tiberias,  and  the  miraculous 
draft  of  fishes,  which  are  manifestly  confounded  with 
scenes  in  Christ's  ministry. 

If  we  turn  to  the  narrative  of  all  these  events,  as 
found  in  the  Acts  of  Pilate,  while  there  is  sufficient 
that  is  marvelous,  there  will  be  found,  nevertheless,  a 
degree  of  unity  and  consistency,  which  is  wanting  in 
the  other  gospels. 

In  the  first  place,  there  is  the  trial  before  Pilate;  and 
in  the  language  of  Bishop  Ellicott,  the  Jews  "heaping 
up  indiscriminate  accusation;"  "an  eager  ferocity  on 
their  part,  met"  at  first,  "by  a  steady  and  almost  indig- 
nant scorn  on  the  part  of  the  governor."  At  the  same 


212        THIRD    PERIOD.  A.  D.  120    TO    A.  D.  130. 

time,  "the  weeping  populace;  the  appearance  of  wit- 
nesses in  favor  of  the  accused."  These  witnesses  testi- 
fy to  many  miracles  that  Jesus  had  wrought,  hoping 
thereby  to  save  his  life. 

All  this  having  failed,  Pilate,  overborne  by  the  Jews, 
passes  sentence  on  Jesus;  something  quite  natural,  in 
a  judicial  proceeding,  but  which  is  entirely  omitted  in 
the  other  gospels,  except  that  in  Luke  it  is  stated,  that 
Pilate  gave  sentence,  that  it  should  be  as  the  Jews 
required. 

Then  Jesus  is  taken  to  execution.  The  scenes  at  the 
cross  are  stated  briefly,  and  in  natural  order. 

Coming  to  the  resurrection,  we  find  it  related  on  the 
report  of  the  soldiers.  The  appearance  of  Jesus  was 
to  the  Galileans  and  to  Joseph  of  Arimathea. 

When  considered  in  reference  to  the  length  of  the  ac- 
counts, it  will  be  found  that  the  narratives  in  the  Acts 
of  Pilate  are  generally,  though  not  invariably,  shorter 
than  those  in  the  canonical  gospels. 

Upon  the  whole,  wre  may  reasonably  conclude,,  that 
the  older  gospels — those  of  the  first  century — contain- 
ed fragmentary  accounts  of  the  crucifixion;  that  these 
were  first  put  together,  in  a  connected  form,  in  the 
Acts  of  Pilate,  to  which  there  was  added,  for  the  first 
time,  the  material  resurrection.  This  event,  at  first 
stated  at  second  hand,  as  coming  from  the  soldiers,  was 
afterward  incorporated  into  the  canonical  gospels,  as  a 
part  of  the  principal  narrative. 


APOCRYPHAL    QOSPEL3.  HISTORY  OF  JOSEPH.       213 


CHAPTEK    XVII. 

OTHER    EXTANT    GOSPELS. 


HISTORY  OF  JOSEPH  THE  CARPENTER — NARRATIVE  OP  JOSEPH  OF  AR- 
IMATH  EA — PSEUDO  MATTHEW — THE  SUPPOSED  GOSPEL  OF  THE  NATIVITY 
OF  MARY — LETTER  OF  PONTIUS  PILATE — REPORT  OF  PILATE — THE  GIV- 
ING UP  OF  PONTIUS  PILATE — THE  DEATH  OF  PILATE — AVENGING  OF  THE 
SAVIOR— THE  NEWLY-DISCOVERED  ACTS  OF  PILATE. 

The  remaining  extant  gospels  must  be  considered 
very  briefly;  since  none  of  them  have  fully  established 
their  claims  to  the  great  antiquity  accorded  to  those 
which  have  been  examined.  As  a  part  of  the  litera- 
ture connected  with  the  early  history  of  the  Christian 
religion,  they  cannot  be  passed  unnoticed. 

HISTORY  OF  JOSEPH  THE  CARPENTER. — Tischendorft 
thinks  this  gospel  was  written  in  the  fourth  century. 
There  is  no  reason  for  placing  it  earlier.  The  early 
fathers  knew  nothing  of  it. 

It  purports  to  be  a  discourse  of  Jesus  Christ  himself 
to  his  disciples,  on  the  mount  of  Olives,  in  which  he  re- 
lates to  them  the  history  of  his  father  Joseph. 

He  speaks  of  the  former  marriage  of  Joseph,  and  the 
death  of  his  first  wife;  his  marriage  to  the  virgin  Mary. 
Says  she  brought  up  James,  one  of  the  sons  of  Joseph's 
former  wife;  whence  she  was  called  the  mother  of 
James,  Refers  to  the  birth  at  Bethlehem,  the  flight  to 
Egypt,  and  return.  Joseph  lived  to  be  111  years  old. 


214       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

A  large  part  of  the  gospel  is  occupied  in  a  minute  and 
affecting  account  of  the  scenes  attending  the  death  of 
Joseph. 
The  last  paragraph  of  the  narrative,  is  as  follows: 

'  'Having  thus  spoken,  I  embraced  the  body  of  my  father  Joseph,  and  wept 
over  it;  and  they  opened  the  door  of  the  tomb,  and  placed  his  body  in  it,  near 
the  body  of  his  father  Jacob.  And  at  the  time  when  he  fell  asleep,  he  had 
fulfilled  a  hundred  and  eleven  years.  Never  did  a  tooth  in  his  mouth  hurt 
liim,  nor  was  his  eyesight  rendered  less  sharp,  nor  his  body  bent,  nor  his  strength 
impaired:  but  he  worked  at  his  trade  of  a  carpenter,  to  the  very  last  day  of  his 
life;  and  that  was  the  six-and- twentieth  of  the  month  of  Ahib." 

This  having  been,  related  to  the  apostles,  they  rose 
up  and  prostrated  themselves,  making  an  address  to  Je- 
sus, to  which  he  replied,  referring  to  the  prophecies,  and 
to  the  return  into  the  world  of  Enoch  and  Eli  as,  &c. 


NARRATIVE  OF  JOSEPH  OF  ARIMATHEA. — The  full  title 
of  the  gospel  is, 

"The  Narratiive  of  Joseph  of  Arimathea,  that  begged  the 
Lord's  Body;  in  which  also  he  brings  in  the  Cases  of  the 
Two  Robbers." 

It  is  not  known  when  it  was  written.  It  was  popular 
in  the  middle  ages. 

It  is  based  upon  the  Gospel  of  Mcodemus,  or  the 
Acts  of  Pilate.  The  narrative  in  the  Acts  is  closely 
followed.  But  Judas  charges  Jesus  with  stealing  the 
law  from  the  temple,  and  betrays  him.  Judas  was  son 
of  the  brother  of  Caiaphas  the  priest.  Trial  of  Jesus, 
and  crucifixion  with  the  thieves. 

In  the  incidents  taken  from  the  Acts  of  Pilate,  there 
is  the  customary  accretion.  For  instance,  the  thief  says 
to  Jesus, 

"Before,  then,  0  Lord,  my  spirit  departs,  order  my  sins  to  be  washed  away, 
and  remember  me,  the  sinner,  in  thy  kingdom,  when  upon  the  great,  most 
lofty  throne,  thou  shalt  judge  the  twelve  tribes  of  Israel." 


APOCRYPHAL  GOSPELS.  PSEUDO  MATTHEW.       215 

This  sentence  is  sufficient  evidence,  that  the  compo- 
sition of  the  book  was  subsequent  to  the  second  centu- 
ry. The  law  of  accretion  is  also  aptly  illustrated  in 
the  address  of  the  other  thief  upon  the  cross: 

"If  thou  art  the  Christ,  come  down  from  the  cross,  that  I  may  believe  in 
tliH-.  But  now  I  see  thee  perishing  along  with  me,  not  like  a  man,  but  like 
a  \vild  beast." 

The  gospel  contains  original  matter,  also,  of  a  won- 
derful and  startling  character. 


PSEUDO  MATTHEW. — A  mere  compilation  of  portions 
of  the  Gospel  of  the  Infancy,  with  such  accretions  as 
might  be  expected  after  two  hundred  years. 

There  is  reason  to  believe,  it  did  not  appear  much 
before  the  time  of  Jerome.  Some  have  thought  it  to 
have  been  the  publication  of  Seleucas,  alluded  to  in 
the  correspondence  between  Jerome  and  the  bishops. 
Others  have  thought  it  the  translation  which  Jerome 
made  at  the  request  of  the  bishops.  But  that,  as  will 
be  seen,  was  another  document. 


THE  SUPPOSED  GOSPEL  OF  THE  NATIVITY  OF  MARY.— 
In  all  the  collections  of  apocryphal  gospels,  will  be 
found  a  Gospel  of  the  Birth  of  Mary.  It  is  sometimes 
spoken  of  as  among  the  most  ancient. 

We  are  satisfied  there  was  anciently  no  such  gospel; 
that  its  supposed  existence  is  based  upon  a  misappre- 
hension. The  facts  are  these: 

In  the  works  of  Jerome  is  found  a  correspondence 
between  him  and  two  bishops,  named  Chromatius  and 
Heliodorus.  The  bishops,  addressing  their  beloved 
brother  and  presbyter,  Jerome,  state  that  they  had 
found  in  some  apocryphal  books,  "an  account  of  the 
birth  of  the  Virgin  Queen  Mary,  as  also  the  birth  and 


216       THIRD  PERIOD.  A.  D.  120  TO  A.  D.  130. 

infancy  of  our  Lord  and  Savior  Jesus  Christ;"  in  which 
they  had  observed  many  things  contrary  to  their  faith. 
They  say  they  had  heard  that  he  (Jerome)  had  found  a 
volume  in  Hebrew,  written  with  St.  Matthew  the  Evan- 
gelist's own  hand;  "in  which  was  described  the  infant 
state  of  the  Virgin  Mary  and  our  Savior."  They  there- 
fore entreat  him  to  translate  it  out  of  Hebrew  into 
Latin;  that  they  might  know  what  the  famous  things 
concerning  Christ  were,  and  to  refute  the  heretics,  who 
had  mixed  other  things  "with  the  genuine  history 
of  the  Savior's  nativity.7' 

Jerome  replies,  saying  it  was  a  difficult  task  which 
they  had  imposed  on  him, 

"Because  the  holy  apostle  and  evangelist  Matthew  did  not  himself  wish  to 
have  it  written  for  the  public,  [nee  voluit  in  aperto  conscribi.]  For  if  it  was 
not  to  have  been  a  secret,  he  would  certainly  have  annexed  it  to  his  own  gos- 
pel which  he  published. 

"But  he  composed  this  little  book  in  Hebrew  letters,  [sed  fecit  hunc  libel- 
lum  Hebraicis  literis  obsignatum],  which  he  so  published,  in  order  that  this 
book  might  be  in  the  hands  of  religious  men,  written  in  his  own  hand,  in  He- 
brew characters,  [ex  nianu  ipsius  scriptus  Hebraicis  literis.]  They  have 
transmitted  it  from  preceding  to  subsequent  times.  They  have  taken  care, 
however,  never  to  have  it  translated  by  any  one,  and  have  given  different  ac- 
counts of  its  contents,  [tex  ejus  aliter  atque  aliter  narraverunt.] 

"But  the  truth  is,  that  the  book  was  published  by  a  certain  Manichaean  dis- 
ciple, Seleucas  by  name,  who  also  composed  a  false  history  of  the  Acts  of  the 
Apostles." 

He  speaks  of  the  publication  as  injurious,  and  not  to 
be  listened  to  by  the  church.  He  then  accedes  to  their 
request. 

In  another  epistle,  he  says  that  he  will  translate  it 
"as  well  as  he  can  remember;"  [in  quantum  recordari 
possum];  and  notifies  them,  that  not  only  will  the 
translation  not  be  literal,  but  that  he  will  feel  at  liberty 
to  wander  considerably  from  the  original.  He  says  he 
will  translate,  following  the  meaning  rather  than  the 
words,  and  saying  nothing  "which  is  not  written,  or 


APOCRYPHAL  GOSPELS.  NATIVITY  OF  MAEY.         217 

may  be  supposed  consistently,  to  have  been  written;" 
[et  non  alia  dicam,  quam  quae  aut  scripta  sunt  ibi,  aut 
consequenter  scribi  potuerunt;]  "sometimes  walking 
in  the  same  path  with  the  author,  though  not  in  the 
same  steps;  and  though  sometimes  turning  a  little  one 
side,  returning  the  same  way  again."  [nunc  eadem 
semita  non  iisdem  vestigiis  incedens,  nunc  quibusdam 
diverticulis,  et  eandem  viam  recurrens.] 

It  will  be  noticed  that  nowhere  in  the  correspon- 
dence, is  either  the  gospel  which  the  bishops  had  seen, 
or  the  one  which  Jerome  claimed  to  have  seen  in  Mat- 
thew's handwriting,  spoken  of  as  a  Gospel  of  the  Birth 
or  Nativity  of  Mary  only,  but  in  connection  with  the 
Infancy  of  the  Savior. 

Jerome  proceeded  to  make  his  translation,  but  the 
ptil  disher  of  his  works,  for  some  reason,  omitted  the 
last  part,  and  published  only  that  relating  to  the  birth 
and  infancy  of  Mary.  This  was  placed  after  the  corres- 
pondence, and  the  whole  was  entitled,  "De  Nativitate 
Mariae:"  indicating  that  all  that  followed,  was  con- 
cerning the  nativity  of  Mary.  The  translation  was 
only  what  Jerome  remembered  of  the  trospels  of  the 
Infancy;  he  having  probably  seen  a  version  purer  than 
that  published  by  Seleucas. 

The  translation,  under  the  very  wide  latitude  which 
the  pious  father  had  given  himself,  doubtless  differed 
from  any  version  of  those  gospels  which  had  pre- 
viously been  seen.  Hence  it  was  thought  to  be  a  new 
gospel;  an  impression  which  was  strengthened  by  the 
title  placed  by  Jerome's  publisher  before  the  corres- 
pondence; "De  Nativitae  Mariae." 

This  view  of  the  matter  is  confirmed  by  the  histori- 
cal evidence.  The  first  writers  who  refer  to  this  gos- 
pel, are  Epiphanius  and  Gregory  Nyssen,  both  of  whom 
were  contemporary  with  Jerome.  Neither  of  these 


218  THIRD  PERIOD.  A.  D.  120  to  A.  D.  130. 

writers  speak  of  it  as   "the  Gospel  of  the  Birth  of 
Mary,"  but  as  "De  Nativitate  Mariae."  * 

LETTER  OP  PONTIUS  PILATE.— This  letter  may  be  seen 
in  translation  from  Latin  and  Greek  manuscripts,  the 
date  of  which  is  uncertain.  The  Greek  text  is  given 
in  "The  Acts  of  Peter  and  Paul" 

There  is  a  discussion  between  the  Emperor  Nero,  Pe- 
ter, and  Simon  Magus.  Peter  appeals  to  the  writings 
of  Pontius  Pilate,  sent  to  Claudius.  Nero  orders  them 
to  be  brought  and  read,  which  was  done.  The  letter 
stated, 

That  the  fathers  of  the  Jews  had  promised,  that  God  would  send  Jesus  from 
heaven,  who  should  be  their  king;  and  he  should  come  to  earth,  by  means  of 
a  virgin.  That  he  came  into  Judaea,  and  the  Jews  saw  him  enlightening-  the 
blind,  cleansing  lepers,  healing  paralytics,  expelling  demons  from  men,  raising 
the  dead,  subduing  the  winds,  walking  upon  the  waves  of  the  sea,  and  doing 
r.riny  other  wonders.  That  the  Jews  seized  him  and  delivered  him  up  to  Pi- 
lute,  who,  after  scourging  him,  gave  him  up  to  their  will.  That  they  crucified 
Km,  but  Jesus  rose  on  the  third  day,  while  the  soldiers  of  Pilate  were  guard- 
ing him.  That  the  Jews  bribed  the  soldiers.  That  the  soldiers  could  not 
keep  silence,  and  had  testified  that  they  had  seen  Jesus,  after  he  was  risen. 

Another  and  j>robably  older  form  of  this  letter  is 
in  one  version  of  the  Acts  of  Pilate.  It  is  not  materi- 
ally different. 

REPORT  OF  PILATE. — There  are  two  forms  of  this  in 
the  Greek.  It  is  similar  to  the  foregoing.  It  enlarges 
upon  the  miracles,  and  is  written  in  a  more  fervid  style. 

It  is  possible  that  some  ancient  form  of  the  Letter  or 
Report,  was  the  original  from  which  the  Acts  of 
Pilate,  or  the  first  part  of  the  Gospel  of  Mcodemus 
was  constructed.  In  their  present  form  the  Letter  and 
Report  are  manifestly  of  a  later  date. 

(1.)  See  Epiphanius,  Hseres.  26.  Gnost.  No.  12,  and  Hreres.  79.  Collyr.  No. 
5.  Also  Gregory  Nyssen,  Horn,  de  Nativ.  S.  Mari.  Vir.  torn.  3.  Opp.  p.  346. 


APOCRTHAL  GOSPELS.  DEATH  OF  PILATE.         219 

THE  GIVING  UP  OF  PONTIUS  PILATE. — Caesar,  filled 
with  rage  at  what  had  happened,  sent  soldiers,  and  or- 
dered them  to  bring  Pilate  a  prisoner.  When  brought 
to  Kome,  he  was  arraigned  for  what  he  had  done. 

While  Caesar  was  addressing  Pilate,  when  he  named  the  name  of  Christ,  all 
the  multitude  of  gods  fell  down  in  a  body.  Pilate  making  his  defense,  and 
throwing  the  blame  on  the  Jews,  Caesar  sent,  and  had  "all  the  nation  of  the 
Jews"  seized.  He  ordered  Pilate  to  be  beheaded.  Pilate  prayed  to  the  Lord, 
and  received  assurances  that  he  should  be  blessed,  because,  under  him  the 
prophecies  had  been  fulfilled. 

When  he  was  beheaded,  an  angel  of  the  Lord  received  his  head.  His  wife 
Procla,  seeing-  this,  filled  with  joy,  immediately  gave  up  the  ghost,  and  was 
buried  with  her  husband. 


THE  DEATH  OF  PILATE. — A  variation  of  the  foregoing. 

Tiberius  Caesar,  emperor,  had  a  disease,  and  sent  for  Jesus  to  come  and  cure 
him.  The  messenger,  on  arriving  in  Palestine,  found  that  Christ  had  been 
crucified.  But  on  his  journey,  he  met  Veronica,  who  lent  him  the  cloth  on 
which  was  impressed  an  image  of  the  Savior,  which,  she  said,  would  cure 
Caesar. 

"Caesar  therefore  ordered  the  way  to  be  strewn  with  silk  cloths,  and  the  pic- 
tun  •  to  be  presented  to  him.  As  soon  as  he  had  looked  upon  it,  he  regained 
his  former  health." 

Pilate  was  brought  to  Rome,  where  the  emperor  was  furious  against  him. 
But  Pilate  appearing  before  him  in  the  seamless  tunic  which  Jesus  had  worn, 
all  the  anger  of  Tiberius  at  once  disappeared. 

Having  been  condemned  to  a  disgraceful  death,  Pilate  killed  himself  with 
his  own  knife.  His  body  was  bound  to  a  great  mass,  and  sunk  in  the  River 
Tiber. 

"But  malignant  and  filthy  spirits,  in  his  malignant  and  filthy  body,  all  re- 
joicing together,  kept  moving  themselves  in  the  waters,  and  in  a  terrible  man- 
ner, brought  lightnings  and  tempests,  thunders  and  hail-storms,  in  the  air,  so 
that  all  men  were  kept  in  horrible  fear."  Wherefore  the  Romans,  driving 
him  out  of  the  Tiber,  carried  him  to  Vienna,  and  sunk  him  in  the  River  Rhone. 
"But  there  evil  spirits  were  present,  working  the  same  things  in  the  same 
place.  Those  men  therefore,  not  enduring  such  a  visitation  of  demons,  re- 
moved from  themselves  that  vessel  of  malediction,  and  sent  him  to  be  buried 
in  the  territory  of  Losania.  And  they,  seeing  that  they  were  troubled  by  the 
aforesaid  visitations,  removed  him  from  themselves,  and  sunk  him  in  a  certain 
pit,  surrounded  by  mountains;  where,  to  this  day,  according  to  the  account  of 
gome,  certain  diabolical  machinations  are  said  to  bubble  up." 


220  THIED  PERIOD.  A.  D.  120  to  A.  D.  130. 

THE  AVENGING  OF  THE  SAVIOR. — There  are,  in  this 
document,  two  distinct  legends;  one  of  Veronica,  the 
other,  that  of  Nathan's  embassy. 

In  the  days  of  Tiberius  Caesar,  Titus,  a  prince  under  Tiberius,  in  Equitania, 
was  afflicted  with  a  cancer  in  his  face.  And  Tiberius  was  ill,  and  full  of  ulcers 
and  fevers,  having  nine  kinds  of  leprosy.  Nathan  was  sent  from  Judaea,  to 
carry  a  treaty  to  Rome.  He  tells  about  Christ,  his  miracles,  his  crucifixion  and 
his  resurrection.  Titus  addresses  Tiberius  strongly  in  condemnation  of  the 
Jews  who  had  slain  Jesus.  Whereupon  the  wound  fell  from  the  face  of  Titus, 
"and  his  flesh  and  his  face  were  restored  to  health.  And  all  the  sick  who  were 
in  the  same  place,  were  made  whole,  in  that  hour."  He  then  sent  for  Ves- 
pasian, who  brought  five  thousand  armed  men.  With  them  they  went  and 
made  war  on  the  Jews  for  killing  Jesus. 

Jerusalem  was  taken  with  great  slaughter.  A  search  was  made,  and  Ve- 
ronica was  found,  who  had  the  portrait  of  Jesus.  When  the  emperor  saw  the 
portrait,  he  was  immediately  cured.  And  all  the  blind,  the  lepers,  and  those 
afflicted  in  divers  ways,  were  healed. 

Nathan  then  came  forward,  and  baptized  Tiberius,  who  ascended  his 
throne,  and  publicly  returned  thanks  to  God. 


THE  NEWLY  DISCOVERED  ACTS  OF  PILATE. — A  learn- 
ed German,  while  traveling  in  Missouri,  some  years 
ago,  became  the  guest  of  a  clergyman  by  the  name  of 
W.  D.  Mahan,  at  Boonville.  In  conversation,  he  men- 
tioned to  this  clergyman,  that  he  had  seen,  in  the  Vat- 
ican Library,  at  Eome,  the  original  Acts  of  Pilate. 

After  the  German  had  left,  Mr.  Mahan,  deeming  the 
matter  of  great  importance,  wrote  to  him,  in  Europe, 
and  at  considerable  expense,  had  the  manuscript  copied. 
He  then  published  it,  with  the  correspondence. 

Afterward,  the  same  document  was  published,  under 
an  arrangement  with  the  proprietor,  by  Eev.  George 
Sluter,  A.M.,  of  the  Presbyterian  Synod  of  Missouri. 

The  publication  is  preceded  by  a  statement  of  the 
discovery  and  procuring  of  the  document;  an  intro- 
duction, giving  the  references  to  the  Acts  of  Pilate 


APOCRYPHAL  GOSPELS.  NEW  ACTS  OF  PILATE.       221 

by  Justin  Martyr  and  Tertullian,  and  the  subsequent 
comments  of  Eusebius.  The  volume  contains,  also, 
remarks  and  critical  notes. 

Without  doubt,  these  clergymen  are  acting  in  good 
faith,  and  think  they  have  obtained  the  original  Acts 
of  Pilate.  There  is  none  the  less  doubt  that  they  are 
mistaken.  One  sentence  alone  is  sufficient  to  show 
that  the  document  published  by  them  is  of  compara- 
tively modern  date;  if  indeed  the  whole  affair  is  not  an 
imposition  upon  them,  by  some  astute  adventurers. 

When  Pilate  requested  Jesus  to  be  more  circum- 
spect in  his  language,  when  discoursing  to  the  Jews, 
he  is  represented  in  this  document,  as  replying  to  Pilate, 
as  follows: 

"Say  to  the  torrent,  Stop  in  the  midst  of  the  mountain  home,  because  it 
will  uproot  the  trees  of  the  valley." — Page  55,  of  Sinter's  Edition. 

This,  with  considerable  more  of  the  same  sort,  is 
sufficient,  without  taking  time  with  other  reasons,  to 
brand  the  document,  not  only  as  a  forgery,  but  as  a 
modern,  and  a  vulgar  one.  Any  person  of  but  a  small 
degree  of  literary  skill,  would  have  come  nearer  to  the 
simple  and  impressive  style  of  Jesus.  ''Brief  and  con- 
cise utterances,"  says  Justin  Martyr,  "fell  from  him; 

for  he  was  no  sophist,  but  his  word  was  the  power  of 
God." 


222       THIRD    PERIOD.  A.  D.  120  TO  A.  D.  130. 


CHAPTER    XVIII. 

WRITERS  OF  THE  THIRD  PERIOD. 

MENANDER — SATURNINUS — BASILIDES — PRODICUS — ARISTIDES — QUAD- 
RATUS — BARNABAS — AGRIPPA  CASTOR — ARISTION — JOHN  THE  PRESBY- 
TER.— ANONYMOUS  WRITINGS. — PROVERBS  OF  XYSTAS — PREACHING  AND 
DOCTBINE  OF  PETER — TESTIMONY  OF  THE  TWELVE  PATRIARCHS — SIBYL- 
LINE ORACLES — PREACHING  OF  PAUL — SYRIAC  DOCUMENTS. 

Most  of  the  Christian  writers  of  the  second  century, 
who  immediately  succeeded  the  apostolic  fathers, 
advocated  doctrines  which  were  afterward  considered 
heretical. 

"Heresy,"  says  Dr.  Lardner,  "in  Greek,  aipstii1-:,  signifies  election,  or  choice; 
and  is  used  for  any  opinion  which  a  man  chooseth  as  best,  or  most  probable. ' ' 
—  Works,  wl.  4,  p.  505. 

Menander,  Saturninus  and  Basilides,  are  generally 
classed  together,  by  the  orthodox  fathers,  and  their 
heresies  considered  in  the  order  here  named. 

MENANDER, — A.  D.  120, 

Is  said  to  have  been  the  fellow  countryman  and 
disciple  of  Simon  Magus. '  This  is  denied,  however,  by 
some.  He  is  said  to  have  aspired  to  the  honor  of  be- 
ing a  Messiah,  and  one  of  the  ^Eons,  sent  from  the  ple- 
roma,  or  celestial  regions,  to  succor  souls  oppressed  by 
the  demons  of  earth.  He  had  a  form  of  baptism  in  his 

(1.)  Westcott,  Canon,  p.  252. 


CHRISTIAN    WRITERS.  BASILIDES.       223 

own  name.  His  influence  continued  for  several  centu- 
ries. He  was  written  against  by  Justin  Martyr,  by  Ir- 
enseus,  Eusebius,  and  several  others.  Justin  speaks 
of  him  as  follows: 

"And  a  man,  Menander,  also  a  Samaritan,  of  the  town  of  Capparetaea,  a* 
disciple  of  Simon,  and  inspired  by  devils,  we  know  to  have  deceived  many, 
while  he  was  in  Antioch,  by  his  magical  art.  He  persuaded  those  who  ad- 
hered to  him,  that  they  should  never  die.  And  even  now,  there  are  some  liv- 
ing, who  hold  this  opinion  of  his. — Apology,  1.  26. 

SATURNINTJS. — A.  D.  125. 

Saturninus.  like  Menander,  held  that  there  was  one 
Father,  unknown  to  all,  who  made  angels,  archangels, 
principalities  and  powers.  He  said  the  world  and  all 
things  therein,  were  made  by  a  company  of  seven  an- 
gels: Man  was  made,  too,  by  angels.  The  Savior,  he 
taught  to  be  unbegotten  and  incorporeal;  and  that  he 
was  a  man  in  appearance  only.  "He  says  that  mar- 
riage and  generation  are  of  Satan."  l 

BASILIDES, — A.  D.  125, 

Was  a  Gnostic  of  Alexandria.  Is  said  to  have  writ- 
ten a  commentary,  in  24  books,  on  "The  Gospel."  This 
was  refuted  by  Agrippa  Castor. 

Fragments  of  his  writings  are  given  by  Hippolytus, 
who  wrote  in  the  third  century.  They  have  caused 
much  discussion  in  reference  to  the  gospel  upon  which 
he  commented;  whether  it  was  in  writing,  and  wheth- 
er his  own  or  another's. 

He  made  use  of  "The  traditions  of  Matthias;"  or,  as 
Miller  supposes,  the  traditions  of  Matthew.  These 
"claimed  to  be  grounded  on  private  intercourse  with 
the  Savior." !  They  were,  possibly,  the  much  talked 
of  Oracles  of  Matthew.  • 

(1.)  Irenseus,  adv.  Haer.  lib.  1,  c.  24. 
(2.)  Westcott,  Canon,  p.  264. 


224       THIRD    PERIOD.  A.D.m    TO    A.  D.  130. 

The  fact  that  Basilides  made  use  of  such  a  collec- 
tion, is  significant,  and  may  go  far  to  explain  the 
source  of  many  of  the  sayings  of  Christ,  so  often  quo- 
ted by  the  fathers  before  Irenaeus,  and  which  have  been 
supposed  to  be  evidence  of  the  existence  of  the  canon- 
ical gospels. 

Some  have  claimed  Basilides  as  a  witness  to  the  four 
gospels,  more  particularly  to  Luke.  The  arguments 
upon  which  the  claim  is  based,*  are  vague  and  unsatis- 
factory. Perhaps  it  will  be  sufficient,  upon  this  ques- 
tion, to  take  the  judgment  of  Dr.  Davidson.  He  says, 

"As  to  Basilides,  his  supposed  quotations  from  the  New  Testament,  in  Hip- 
polytus,  are  too  precarious  to  be  trusted." — Canon,  p.  86.  See  also  his  Intro- 
duction to  the  N.  T.,  wl.  2,  p.  388. 

Any  apparent  use  of  Luke  may  be  explained  by  the 
fact,  that  Basilides  had  access  to  the  same  manuscripts 
from  which  the  Gospels  of  Marcion  and  Luke  were 
compiled. 

DOCTRINES. — "Basilides/1  says  Irenaeus,  "that  he  may  appear  to  have  dis- 
covered something  more  sublime  and  plausible,  gives  an  immense  develop- 
ment to  his  doctrines.  He  sets  forth  that  Nous  was  first  born  of  the  unborn 
Father;  that  from  him  again  was  born  Logos,  from  Logos  Phronesis,  from 
Phronesis  Sophia  and  Dynamis;  and  from  Dynamis  and  Sophia,  the  powers 
and  principalities,  and  angels,  whom  he  calls  the  first;  and  that  by  them  the 
first  heaven  was  made.  Then  other  powers,  being  formed  by  emanation  from 
these,  created  another  heaven,  similar  to  the  first."  &c. 

The  chief  of  the  angels  who  occupy  the  lowest  heaven,  is  the  God  of  the 
Jews,  and  he  and  his  angels  created  the  world. 

That  Jesus  himself  was  not  crucified,  but  Simon  of  Gyrene,  who  bore  the 
cross,  and  assumed  the  form  of  Jesus.  Salvation  belongs  to  the  soul  aloner 
for  the  body  is  by  nature,  subject  to  corruption. — Irenceus-adv.  Hares,  bk.  1, 
ch.  24.  Ante  Nic.  wl  5,  p.  90. 

Eusebius  makes  the  doubtful  statement,  that  lite 
Pythagoras,  Basilides  enjoined  upon  his  followers,  a  si- 
lence of  five  years. '  A  gospel  is  attributed  to  him. 
But  this  is  thought  to  be  the  same  as  the  commentaries. 

(1.)  Ecclesiastical  History,  4..  7;  attributing  it  to  Agrippa  Castor. 


CHRISTIAN   WRITERS.  PRODICUS.       225 

PRODICUS  .— A.  D.  120. 

But  little  is  known  of  this  writer,  except  that  he  was 
a  leader  of  a  sect  called  Prodiceans;  and  that  they 
were  accused  by  Clement  of  Alexandria,  of  licentious 
practices. 

"They  say,1'  says  Clement,  "they  are  by  nature,  the  children  of  the  supreme 
deity;  but  they  dishonor  their  high  birth  and  freedom;  for  they  live  as  they 
choose,  and  they  choose  to  live  in  pleasure.  They  scorn  to  be  controlled,  as 
being  lords  of  the  sabbath,  and  the  King's  children."—  Clem.  Alex.  titr.  o.  4. 

They  also  held  that  prayer  was  needless. ' 

They  did  not  separate  themselves  from  the  Christian 
churches. 

The  followers  of  Prodicus  boasted  of  having  the  se- 
cret books  of  Zoroaster. a 

Baring-Gould  thinks  they  may  have  used  the  Gospel 
of  Philip. ' 

ARISTIDES  AND  QUADRATUS. — A.  D.  126. 

They  delivered  to  the  Emperor  Hadrian,  Apologies 
for  the  Christian  Religion.  That  of  Quadratus  is  said 
to  have  procured  the  Rescript  of  the  emperor  to  Minu- 
cius,  in  favor  of  the  Christians. 

Eusebius  says  that  this  was  in  circulation  among 
the  brethren,  and  that  he  had  a  copy  of  it.  He  gives 
an  extract,  in  which  there  is  reference  to  the  miracles 
of  Christ. 4  If  we  could  rely  upon  the  correctness  of 
the  statement,  this  might  be  recorded  as  the  earliest 
historical  reference  to  the  miracles  of  Jesus. 

The  same  historian,  speaking  of  Quadratus  and  oth- 
ers, "who  held  the  first  rank  in  the  apostolic  succes- 
sion," makes  a  statement,  by  which  he  manifestly  in- 
tends to  leave  the  impression,  that  the  canonical  gos- 
pels were  in  circulation  at  that  time.  He  says: 

(1.)  Stromata,  7.  7.  (2.)  Strom.  1. 15. 

(3.)  Lost  and  Hostile  Gospels,  p.  293. 
(4.)  Ecc.  History,  4.  3. 


226       THIRD   PERIOD.  A.  D.  120  TO  A.  D.  130. 

"Afterwards,  leaving  their  country,  they  performed  the  office  of  evangelists 
to  those  who  had  not  yet  heard  the  faith,  whilst  with  a  noble  ambition  to  pro- 
claim Christ,  they  also  delivered  to  them  the  books  of  the  holy  gospels. " — Ecc. 
Hist.  3.  37. 

Westcott,  after  speaking  of  the  apologies  of  Quadra- 
tus  and  Aristides,  says:  "Nothing,  it  will  be  seen,  can 
be  drawn  directly  from  these  scanty  notices,  in  support 
of  the  Canon/' ' 

BARNABAS.— About  A.  D.  130. 

The  Epistle  of  Barnabas,  is  often  classed  among  the 
writings  of  the  apostolic  fathers.  There  is  much  dif- 
ference of  opinion  as  to  its  date,  but  those  writers  who 
place  it  after  A.  D.  120,  comprise  a  large  majority. 

The  ancient  fathers  of  the  church  held  it  in  high  es- 
teem, and  attributed  it  to  Barnabas,  the  companion  of 
Paul.  Such  was  the  opinion  of  Clement  of  Alexan- 
dria. 2  Origen  called  it  a  "catholic  epistle,"  and  ranked 
it  among  the  sacred  scriptures. 3 

In  the  introduction  to  the  epistle,  in  the  Ante-Mcene 
Collection,  it  is  stated,  the  ancients  unanimously  attri- 
bute it  to  Barnabas  the  Levite,  of  apostolic  times. 

"Certainly,"  says  the  editor,  "no  other  name  is  even 
hinted  at  in  Christian  antiquity,  as  that  of  the  writ- 
er." 4  The  editor  is  equally  explicit  in  asserting,  that 
scarcely  any  scholars  now  ascribe  it  to  the  illustrious 
friend  and  companion  of  St.  Paul.  What  a  commen- 
tary upon  the  credit  to  be  given  to  the  opinions  of  the 
fathers,  upon  such  questions! 

THE  GOSPELS. — Some  writers  have  supposed  they  saw 
in  this  epistle,  evidence  of  the  use  of  the  canonical  gos- 
pels. It  is  not,  however,  much  relied  upon.  The  read- 

(1.)  Canon,  p.  76. 

(2.)  Strom.  2.  6;  2.  7.  &c. 

(3.)  Contra  Celsum,  1.  63,  Comm.  in  Rom.  1.  24. 

(4.)  Ante.  Nic.  vol.  1,  p.  99.et  seq. 


CHRISTIAN   WRITERS.  AGRIPPA  CASTOR.      227 

er  will  remember  the  verdict  of  Dr.  Less,  upon  this 
subject. 

Dr.  Davidson  says  he  has  apparently  a  citation  from 
Matthew,  but  it  is  uncertain. ' 

Dr.  Westcott,  speaking  of  this  class  of  evidence,  says: 

"References  in  the  sub-apostolic  age,  to  the  discourses  or  actions  of  our 
Lord,  as  we  find  them  recorded  in  the  gospels,  show,  so  far  as  they  go,  that 
what  the  gospels  relate,  was  then  held  to  be  true;  but  it  does  not  necessarily 
follow,  that  they  were  already  in  use,  and  were  the  actual  source  of  the  pas- 
sages in  question." — Canon,  p.  49. 

THE  MIRACLES. — In  the  5th  chapter  of  the  epistle  of 
Barnabas,  is  the  first  reference  to  the  miracles  of 
Christ;  if  we  except  those  in  the  apocryphal  gospels, 
which  appeared  about  the  same  time.  Speaking  of  Je- 
sus, he  says: 

"Moreover,  teaching  Israel,  and  doing  such  great  miracles  and  signs,  [Hc/o- 
aSyi  TOI  dedatiKoov  rwv  I6parj\  xal  itifXtxavra  Tepara  nal  tiyjueia 
roioov],  he  preached  the  truth  to  him,  and  greatly  loved  him." 

AGRIPPA  CASTOR. — A.  D.  130. 

According  to  Eusebius,  Agrippa  Castor  wrote  books 
against  Basilides. a  Eusebius  says  he  was  one  of  the 
most  distinguished  writers  of  that  day. 3 

These  with  many  other  writings  of  the  kind,  are 
lost  or  destroyed.  It  was  a  natural  source  of  infor- 
mation, and  would  have  disclosed,  almost  certainly 
the  nature  of  the  gospels  or  other  writings  used  by 
Basilides. 

It  is  somewhat  remarkable,  that  all  the  writings  ot 
the  second  century,  which  would  have  furnished  the 
most  direct  evidence  as  to  the  gospels  then  in  use,  have 
perished. 

(1.)  Canon,  p.  94. 

(2.)  Ecclesiastical  History,  4.  7. 

(3.)  See  also  Jerouie,  Catal.  Script,  c.  20. 


228       THIRD  PERIOD.  A.  D.  120  TO  A.  D.  130. 

ARISTION. — About  A.  D.  130. 

It  might  be  inferred  from  a  passage  in  Eusebiusy 
that  Aristion  had  preserved  written  traditions  of  the 
time  of  Christ.  Speaking  of  Papias,  he  says: 

"He  moreover  hands  down,  in  his  own  writing,  other  narratives  given  him 
by  the  previously  mentioned  Aristion,  of  the  Lord's  sayings,  and  the  traditions- 
of  the  presbyter,  John. — Ecc.  Hist.  3.  39. 

A  fair  inference  would  be  that  these  ^narratives" 
were  in  writing;  as  they  are  distinguished  from  the 
"traditions"  of  the  presbyter. 

JOHN  THE  PRESBYTER, — About  A.  D.  130, 
Is  supposed  by  some,  to  have  written  the  Revela- 
tion.    This  was  the  opinion  of  Eusebius. ' 

He  is  also,  not  without  reason,  believed  to  have  been 
the  author  of  the  epistles  of  John.  It  will  be  noticed 
that  in  the  2d  and  3d  of  these  epistles,  the  writer 
styles  himself  "the  elder,"  or  presbyter. 

The  theory  that  he  wrote  the  Gospel  of  John, 
has  less  plausibility;  since  there  is  no  sufficient  evi- 
dence of  its  existence,  until  about  half  a  century  later. 

ANONYMOUS  WRITINGS. 

There  are  also  some  anonymous  writings,  belonging 
to  the  third  period,  which  will  be  briefly  considered. 

THE  PROVERBS  OF  XYSTAS. 

Written,  about  A.  D.  119.*  The  genuineness  of  the  book  is  doubted  by 
Westcott  and  others.  Ewald  places  it  among  the  most  valuable  relics  of  early 
Christian  literature.— GoU.  Gel.  Am.  1859,  p.  261;  and  Gesch.  1.  321. 

Westcott  says  it  contains  no  definite  references  to  the  New  Testament. — 
Hist.  Canon,  p.  174. 

THE  PREACHING,  AND  DOCTRINE  OF  PETER. 

These  books  were  well  known  in  the  second  century. 

The  preaching  of  Peter  was  condemned  by  Eusebius,  in  the  same  language 
used  in  reference  to  the  Gospel  of  Peter.  He  pronounced  it  a  forgery,  and 
stated  that  none  of  the  ancients,  nor  any  ecclesiastical  writers  had.  taken  testi- 
monies from  it. — Ecc.  H.  3.  3. 

(1.)  Ecc.  Hist.  3.  39. 


ANONYMOUS    WRITINGS    OF  THE  THIRD  PERIOD.        229 

On  the  contrary,  it  is  referred  to  by  Heracleon,  A.  D.  190,  according  to  Ori- 
gen,  [Tom.  1,  in  Joan.  p.  211],  and  repeatedly  by  Clement  of  Alexandria.— 
Stromata,  1.  29y  2.  15;  6.  5;  6.  6,  and  6.  15.  Also  by  Lactantius;  all  before 
Eusebius.  Clement  took  numerous  testimonies  from  it,  and  endorsed  it  in  the 
most  emphatic  manner;  declaring  that  Christ  said  to  his  disciples,  what  he  is 
reported  to  have  said,  in  the  Preaching  of  Peter.— Strom.  6.  6. 

It  was  also  referred  to  in  the  epistle  of  Peter  to  James,  published  by  Cotele- 
rius.— See  Ante-Nic.  Ch.  Lib.  vol.  17,  p.  1. 

The  book  was  subsequently  cited  by  Theodotus,  Byzantius,  and  Gregory  Na- 
zianzen,  of  the  ancients,  and  among  the  moderns  has  been  very  favorably  spo- 
ken of  by  Dr.  Grabe,  Mr.  Toland,  Mr.  Whiston,  Dr.  Mill,  and  others. 

The  Doctrine  of  Peter  was  a  small  book,  in  use  in  the  2d  century,  of  which 
littln  is  now  known.  It  was  referred  to,  and  condemned  by  Origen.  From 
t  him  we  learn,  that  it  contained  the  same  passage  which  Jerome  says  was  in 
the  Gospel  of  the  Hebrews,  in  which  Christ  said  to  those  who  were  with  Pe- 
ter, "Lay  hold,  handle  me,  and  see  that  I  am  not  an  incorporeal  spirit." — Or- 
igen. dc  Princtp.  Prcpf.  sec.  8. 

TESTAMENTS  OP  THE  TWELVE  PATRIARCHS. 

Supposed  to  ha.ve  been  written,  about  A.  D.  125.  The  character  of  the 
book,  is  indicated  by  the  title.  Each  of  the  sons  of  Jacob  gives  his  dying  tes- 
timony, on  some  important  subject. — "The  Testament  of  Reuben  concerning 
Thoughts;'1  "The  Testament  of  Simeon  concerning  Envy;"  &c. 

Dr.  Lardner  thought  he  discovered  in  it,  some  slight  evidence  of  the  use 
of  some  of  the  canonical  gospels.  Nothing  better  illustrates  the  dearth  of  ev- 
idence, than  the  necessity  of  searching  for  it  in  a  document  of  this  kind. 

THE  SIBYLLINE  ORACLES, 

Belong  properly  to  an  earlier  age,  but  are  supposed  to  have  been  interpola- 
ted about  this  time,  in  order  to  furnish  additional  evidence  for  the  Christian 
religion.  They  were  extensively  quoted,  from  Justin  Martyr  down;  though 
the  quotations  of  Justin  have  reference,  for  the  most  part,  to  the  utterances 
of  the  ancient  sibyl. 

THE  PREACHING  OP  PAUL. 

This,  as  well  as  the  Preaching  of  Peter,  was  referred  to  by  Lactantius  and 
others,  and  was  generally  known  in  the  second  century.  It  contained  refer- 
ences to  the  sibylline  writings.  Also  to  the  fire  in  Jordan,  at  the  time  of  the 
•baptism  of  Jesus. — See  Anonymous  Treatise  on  Re-Baptism,  Ante-Nicene  vol 
13,  p.  426. 

It  has  been  favorably  referred  to  by  Cardinal  Baronius,  Dr.  Grabe,  and  oth- 
ers. Sixtus  Senensis  believed  it  to  have  been  written  by  Paul. — Bib.  Sane 
lib.  2,  p.  113. 

SYRIAC  DOCUMENTS. 

The  late  Dr.  Cureton  found  among  the  Syriac  manuscripts  of  the  British 
Museum,  several  documents  purporting  to  have  been  written  in  the  first  and 
second  centuries. — See  2Qth  volume  of  Ante-Nicene  Collection. 

They  are  full  of  mistakes  and  anachronisms,  and  cannot  be  considered 
of  much  value.— Consult  " Revelations  of  Anti- Christ;"  Boston  and  JY.  T.  1879/ 
an  able  work,  but  written  in  an '  objectionable  style. 


230  FOURTH  PERIOD.  A.  D.  130  to  A.  Z>.  170. 


FOURTH   PERIOD. — A.  D.  130  TO  170. 
FORTY    YEARS    OF    CHRISTIAN    WRITERS. 

CHAPTEE    XIX. 

FIRST  HALF  OF  FOURTH  PERIOD.— A.  D.  130  to  150, 


CAHPOCRATES — EPIPHANES — CERDO— HERMAS — CERINTHUS—ISIDOKUS — 
VALENTINUS — PAPIAS— EPISTLE  TO  DIOGNETUS — THE  CLEMENTINES. 

CARPOCRATES. — About  A.  D.  135. 
Irenaeus,  in  his  first  book  against  Heresies,  writes  as 
follows: 

"Carpocrates,  again,  and  his  followers,  maintain  that  the  world  and  the 
things  which  are  therein,  were  created  by  angels  greatly  inferior  to  the  unbe- 
gotten  Father.  They  also  hold  that  Jesus  was  the  son  of  Joseph,  and  was 
just  like  other  men,  with  the  exception  that  he  differed  from  them  in  this  re- 
spect, that  inasmuch  as  his  soul  was  steadfast  and  pure,  he  perfectly  remem- 
bered those  things  which  he  had  witnessed  within  the  sphere  of  the  unbegot- 
ten  God.  On  this  account,  a  power  descended  upon  him  from  the  Father, 
that  by  means  of  it,  he  might  escape  from  the  creators  of  the  world." 

After  enlarging  upon  this  idea,  and  stating  that 
they  believe  the  human  soul,  which  is  like  that  of 
Christ,  can  rise  above  the  creators  of  the  world,  he 

says: 

"This  idea  has  raised  them  to  such  a  pitch  of  pride,  that  some  of  them  de- 
clare themselves  similar  to  Jesus;  while  others  still  more  mighty,  maintain 
that  they  are  superior  to  his  disciples,  such  as  Peter  and  Paul,  and  the  rest  of 
the  apostles,  whom  they  consider  to  be  in  no  respect  inferior  to  Jesus.." 

He  then  charges  them  with  practicing  magical  arts 
and  incantations;  of  using  philters  and  love  potions; 


CHRISTIAN    WRITERS.  CARPOCRATES.       231 

of  having  recourse  to  familiar  spirits,  dream-sending 
demons,  "and  other  abominations;"  and  of  leading  a 
licentious  life. ' 

Dr.  Lardner  thinks  the  charge  of  licentiousness  a 
slander. 2 

Clement  of  Alexandria  speaks  of  Carpocrates  and 
Epiphanes  as  both  advocating  a  community  of  wives. 
Clement  argues  against  it  in  the  2d  Chapter  of  the 
3d  book  of  the  Stromata. 3 

EPIPHANES, — About  A.  D.  140, 

Was  the  son  of  Carpocrates,  and  was,  like  his  fath- 
er, a  Gnostic.  He  believed  in  an  infinite,  eternal  prin- 
ciple. It  is  ignorance  and  passion,  which,  in  disturb- 
ing the  equality  and  community  of  goods,  have  intro- 
duced evil  into  the  world.  The  idea  of  property  forms 
no  part  of  the  divine  plan.  All  unequal  laws  should 
be  abolished,  and  equality  should  be  re-established. 
He  is  reported  to  have  advocated  the  community  of 
wives,  as  well  as  of  the  fruits  of  the  earth. 

He  died  at  the  early  age  of  seventeen  years. 

A  temple  was  consecrated  to  him  in  Cappadocia,  and 
according  to  Clement  of  Alexandria,  he  was  honored 
as  a  god. 4 

CERDO,  OR  CERDON. — About  A.  D.  140. 

Cerdon,  ajso,  was  a  Gnostic.  Irenaeus  says  he  came 
to  Rome  from  Syria,  in  the  time  of  Hyginus.  His 
views  were  adopted,  and  amplified  by  Marcion.  Like 
Marcion.  he  is  accused  of  mutilating  the  Gospel  of 
Luke;  and  with  as  little  reason.  [See  'Marcion.'] 

(1.)  Adv.  User.  1.  25.    Ante-Nic.  vol.  5,  p.  93. 
(2.)  Lard.  Works,  vol.  4,  p.  562. 
(3.)    Ante-Nic.  vol.  12,  p.  86. 
(4.)  Stromata,  bk.  3,  ch.  2. 


232       FOURTH   PERIOD.  A.  D.  130  to  A.  D.  170. 

HERMAS. — A.  D.  145. 

Hennas,  like  Barnabas,  is  often  classed  with  the  apos- 
tolic fathers.  He  is,  however,  placed  after  120,  by  a 
large  majority  of  writers,  and  most  of  them  date  his 
works  near  the  middle  of  the  second  century. 

The  authorship  of  the  Pastor  or  Shepherd  of  Her- 
mas,  as  stated  in  the  Muratorian  Fragment,  is  gener- 
ally accepted.  "The  Pastor,  moreover,"  says  the  Frag- 
ment, "did  Hernias  write,  very  recently,  in  our  times, 
in  the  city  of  Rome,  while  his  brother,  Bishop  Pius  sat 
in  the  chair,  in  the  Church  of  Rome." 

According  to  the  'Handbuch  der  Kirchengeschichte,' 
a  work  extensively  used  as  a  text  book  among  Catho- 
lics, Pius  was  Bishop  from  A.  D.  142  to  157. 

This,  which  may  now  be  considered  the  settled  ver- 
dict of  scholars  as  to  the  authorship  of  the  Pastor,  by 
no  means  accords  with  the  opinions  of  the  fathers. 

With  them,  Hernias,  the  author  of  the  Shepherd, 
was  the  Hernias  of  apostolic  times.  Origen  distinctly 
ascribes  the  Shepherd  to  the  Hernias  mentioned  in  the 
Epistle  to  the  Romans. '  This  is  favored  by  Eusebi- 
us, a  and  by  Jerome. 3 

The  early  writers  considered  it  an  inspired  book. 

Irenseus  quotes  it  as  scripture. 4  Clemens  Alexandri- 
nus  considered  it  divinely  inspired. 5  It  was  read  in 
the  churches  as  scripture. 

Here  we  have  the  same  phenomenon  as  in  the  case 
of  the  Epistle  of  Barnabas.  A  work  universally  at- 
tributed to  a  co-worker  and  companion  of  Paul,  which 
modern  scholrrs,  of  all  shades  of  religious  opinion, 

(1.)  Comment,  in  Rom.  16.  14;  lib.  10,  31.    Origen  there  states  that  he 
thinks  it  divinely  inspired. 

(2.)  Ecc.  Hist.  3.  3.  (3.)  De  Viris  Illust.  c.  10. 

(4.)  Adv.  Hsrer.  4.  20.  2. 
(5.)  Strom.  1.  29. 


CHRISTIAN  WRITERS.  HERMAS.          233 

concur  in  deciding  was  never  written  by  him,  nor  even 
in  that  century.  In  view  of  such  facts,  it  is  impossible 
not  to  perceive  that  the  books  finally  admitted  into  the 
canon,  were  selected  with  reference  to  their  contents, 
rather  than  to  any  question  of  authenticity,  or  of 
proof  of  apostolic  origin. 

The  Shepherd  of  Hernias  was  one  of  the  most  popu- 
lar books,  among  the  Christians  of  the  second  century. 

About  the  year  494,  it  was  condemned  in  the  decree 
of  Pope  Gelasius;  from  which  time  it  began  to  decline 
in  public  favor. 

As  late  as  the  15th  century,  a  translation  of  the  Shep- 
herd of  Hernias  was  found  in  a  MS.  of  the  Latin  bible. 

The  Pastor  or  Shepherd  consists  of  three  books. 
The  first  is  entitled  Visions,  the  second,  Command- 
ments, the  third,  Similitudes.  There  is  in  it  all,  nothing 
attractive  to  the  modern  mind.  It  is  not  easy  to  un- 
derstand how,  in  any  age,  its  wild  vagaries  and  crude 
piety,  could  have  been  found  interesting,  and  even  been 
considered  inspired.  A  partial  explanation  may  be 
found  in  its  supposed  semi-apostolic  origin. 

ITS  EVIDENCE  FOR  THE  GOSPELS. — Dr.  Westcott  says 
it  contains  no  definite  quotation  from  either  the  Old 
or  New  Testament. x 

"From  the  Shepherd  of  Hernias,"  says  Dr.  Less,  "no 
inference  whatever  can  be  drawn." 

CERINTHUS  AND  HIS  GOSPEL. — About  A.  D.  145. 

The  history  as  well  as  the  writings  of  Cerinthus  are 
strangely  blended  with  those  of  John  the  presbyter, 
and  even  with  John,  the  apostle. 

By  the  ancient  writers  on  heresies,  he  is  generally 
placed  after  Carpocrates. 

A  sect  called  the  Allogi,  attributed  to  him,  (so  says 

(1.)  Canon,  p.  181. 


234       FOURTH  PERIOD.  A.  D.  130    to   A.  D.  170. 

Epiphanius),  the  gospel,  as  well  as  the  other  writings 
of  John. 

Cerinthus  had  both  a  gospel  and  a  revelation. 

Toland  intimates  that  the  Gospel  of  John  might  have 
been  written  by  Cerinthus. ' 

Cerinthus  is  believed  to  have  been  a  Jew  by  birth. 
He  was  educated  at  Alexandria,  and  taught  philosophy 
there. a 

Irenaeus  says: 

"He  represents  Jesus  as  not  having  been  born  of  a  virgin,  but  as  being  the 
son  of  Joseph  and  Mary  according  to  the  ordinary  course  of  human  generation; 
while  he  nevertheless,  was  more  righteous,  prudent  and  wise  than  other  men." 
"Moreover,  after  his  baptism,  Chiist  descended  upon  him  in  the  form  of  a 
dove,  from  the  Supreme  Ruler,  and  that  he  proclaimed  the  unknown  Father, 
and  performed  miracles.11 — Adv.  Ilcer.  1.  26. 

The  same  writer  says,  John's  Gospel  was  written  to 
confute  the  errors  spread  abroad  by  Cerinthus. 3 

This  may  be  accepted,  as  throwing  some  light  on  the 
time  when  the  Gospel  of  John  was  written.  Jerome 
also  asserts  that  John  wrote  against  Cerinthus.4 

ISIDORUS. — A.  D.  150. 

Isidorus  was  the  son  of  Basilides.  He  wrote  works 
of  an  exegetical  and  ethical  character.  Fragments  are 
preserved  by  Clement  of  Alexandria  and  Epiphanius. 
There  are  other  fragments  by  Hippolytus.  Isadoras 
maintained  the  doctrine  of  his  father. 

"No  references  to  the  gospels;"  says  Westcott.* 

VALENTINUS,  AND  THE  GOSPEL  OF  TRUTH. — A.  D.  150. 
Yalentinus  was  one  of  the  most  famous  Gnostics,  in 
the  early  history  of  the  church.    According  to   Tisch- 

(1.)  Amyntor,  p.  65. 

(2.)  Mosheim,  vol.  1,  pp.  93  to  95. 

(3.)  Adv.  Hser.  3.  11. 

(4.)  See  Michaelis,  vol.  3,  p.  278. 

(5.)  Canon,  p.  267. 


CHRISTIAN   WRITERS.  VALENTINUS.      235 

endorff,  he  came  from  Egypt  to  Home,  about  A.  D.  140. 
He  was  by  birth  an  Egyptian  and  possibly  of  Jew- 
ish descent.  Lardner  says  he  was  a  man  of  letters. l 

The  Valentinians  did  not  admit  that  Christ  had  a 
human  body.  Such  a  body,  they  said,  must  have 
sprung,  not  from  spirit,  or  from  God,  but  from  the  will 
of  man. 2 

The  Gospel  of  Truth  is  generally  attributed  to  Val- 
entinus;  though  Westcott  says  it  was  composed  by  his 
followers. 

There  was  a  tradition  among  the  Valentinians,  that 
Jesus  remained  among  his  disciples  eighteen  months 
after  his  resurrection. 3 

THE  CANONICAL  GOSPELS. — An  effort  has  been  made, 
to  make  Valentinus  a  witness  for  the  canonical  gospels. 

Davidson  says  it  is  doubtful  whether  Valentinus'  al- 
leged citations  from  the  New  Testament  can  be  relied 
upon.  * 

PAPIAS.— A.  D.  150. 

Papias,  who  had  long  been  considered  an  immediate 
successor  to  the  apostles,  is  now,  by  general  consent, 
relegated  to  the  middle  of  the  second  century.  The 
time  when  he  suffered  martyrdom,  is  variously  stated, 
from  A.  D.  161  to  167. 

Papias  was  bishop  of  Hierapolis,  in  Phrygia.  He  was 
a  millenarian.  The  doctrine  that  the  end  of  the  world 
was  near  at  hand,  was  extensively  believed,  and  may 
be  considered  as  orthodox  in  the  second  century. 

FRAGMENTS  FROM  PAPIAS. — (Ecumenius  represents  him 
as  saying  that  Judas  came  to  his  death  in  this  manner: 

(1.)  Vol.  4,  p.  526. 

(2.)  Tertullian,  de  Came  Christi,  c.  15. 

(3.)  Irenaeus  adv.  Haer.  1.  3.  2. 

(4.)  Canon,  p.  87. 


236       FOURTH  PERIOD.  A.  D.  130   to  A.  D.  170. 

"His  body  having  swollen  to  such  an  extent,  that  he  could  not  pass  where 
a  chariot  could  pass  easily,  he  was  crushed  by  the  chariot,  so  that  his  bowels 
gushed  out." 

The  writer  of  this  could  scarcely  have  seen  the  Gos- 
pel of  Matthew.  Irenseus,  in  the  33d  chapter  of  the 
5th  book  against  heresies,  cites  from  Papias,  sayings  of 
Christ  unlike  any  thing  in  the  New  Testament: 

"The  elders  who  saw  John,  the  disciple  of  the  Lord,  related  that  they  had 
heard  from  him,  how  the  Lord  used  to  teach,  in  regard  to  these  times, 
and  say: 

'The  days  will  come,  in  which  vines  shall  grow,  each  having  ten  thousand 
branches,  and  in  each  branch  ten  thousand  twigs,  and  in  each  twig  ten  thou- 
sand shoots,  and  in  each  one  of  the  shoots  ten  thousand  clusters,  and  on  every 
one  of  the  clusters  ten  thousand  grapes,  and  every  grape,  when  pressed,  will 
give  five  and  twenty  metrets  of  wine. '  "&c. 

Also  that  1,000,000,000  pounds  of  clear,  pure,  fine 
flour  would  be  produced  from  one  grain  of  wheat;  and 
that  animals  should  become  peaceful  and  harmonious, 
and  in  perfect  subjection  to  man. 

Irenseus  adds,  that  these  things  were  borne  witness 
to  by  Papias,  the  hearer  of  John,  and  companion  of 
Polycarp. 

The  famous  testimony  of  Eusebius,  concerning  Pa- 
pias, which,  in  some  form,  will  be  found  in  every  work 
on  the  canon  of  the  New  Testament,  is  as  follows: 

That  Papias  wrote  five  books,  called  an  Exposition  of  the  Oracles  of  the 
Lord;  citing  Irenseus. 

That  Papias  affirmed  that  he  received  the  sayings  of  the  apostles  from  those 
who  accompanied  them,  and  that  he  heard  in  person  Aristion,  and  the  presby- 
ter John;  and  gives  their  traditions. 

That  there  was  a  narrative  received  by  Papias  from  the  daughters  of  Philip, 
of  the  raising  of  a  man  from  the  dead,  and  how  Justus,  surnamed  Barsabas, 
swallowed  a  deadly  poison,  and  received  no  harm. 

That  Papias  had  set  down,  as  coming  to  him  from  unwritten  tradition, 
"some  strange  parables  and  instructions  of  the  Savior,  and  some  other  things, 
.of  a  more  fabulous  nature." 


CHRISTIAN    WRITERS.  PAPIAS.       237 

Eusebius  then  adds  "as  a  matter  of  primary  importance,  a  tradition  regard- 
ing Mark,  who  wrote  the  gospel." 

That  the  presbyter  said  that  Mark,  having  become  the  interpreter  of  Peter, 
wrote  down  accurately,  whatsoever  he  remembered.  It  was  not,  however,  in 
exact  order,  that  he  related  the  sayings  or  deeds  of  Christ.  For  he  neither 
heard  the  Lord,  nor  accompanied  him.  But  afterward,  he  accompanied  Peter, 
who  accommodated  his  instructions  to  the  necessities  (of  his  hearers),  but  with 
no  intention  of  giving  a  regular  narrative  of  the  Lord's  sayings.  Wherefore 
Mark  made  no  mistake  in  thus  writing  some  things  as  he  remembered  them. 
For  of  one  thing  he  took  especial  care,  not  to  omit  any  thing  he  had  heard,  and 
not  to  put  any  thing  fictitious  in  the  statements. 

That  "Matthew  put  together  the  oracles  (of  the  Lord)  in  the  Hebrew  lan- 
guage, and  each  one  interpreted  them  as  best  he  could." 

That  Papias  gives  a  story  of  a  woman  who  was  accused  of  many  sins  before 
the  Lord,  which  was  to  be  found  in  the  Gospel  of  the  Hebrews. 

Also  that  Papias  considered,  "That  the  information  which  he  could  derive 
from  books,  was  not  so  profitable  as  that  which  was  preserved  in  a  living  tra- 
dition."—Eusebius,  Ecc.  Hint.  bk.  3,  ch.  39. 

Such  is  this  far  famed  testimony.  That  portion  re- 
lating to  the  Gospels  of  Mark  and  Matthew,  may  be 
stated  as  follows: 

Eusebius  says,  that  Papias  said,  that  John  the  pres- 
byter said,  in  what  manner  certain  writings  of  Mark 
and  Matthew  had  been  constructed. 

The  value  to  be  attached  to  any  statements  of  Euse- 
bius, will  be  considered  hereafter. 

One  important  circumstance  will  be  noted,  in  the 
evidence,  as  it  stands: 

Notwithstanding  this  explanation  of  the  apostolic 
origin  of  the  books,  it  appears  that  Papias  considered 
them,  as  evidence,  inferior  to  oral  tradition.  That,  too, 
a  hundred  years  after  the  time,  when,  as  is  claimed, 
they  were  written. 

Again,  it  is  contended  by  able  critics,  that  the  lan- 
guage here  attributed  to  Papias,  concerning  the  book 


288       FOURTH   PEEIOD.  A.  D.  130  to  A.  D.  170. 

written  by  Mark,  cannot  be  applied  to  the  gospel  which 
bears  his  name. '  They  insist  that  it  must  be  referred 
to  the  Preaching  of  Peter,  or  some  other  document 
more  ancient  then  the  Gospel  of  Mark.  So  also  of  the 
logia,  oracles  or  sayings  of  Christ,  by  Matthew,  which 
were  not  the  same  as  the  Gospel  of  Matthew. 

EPISTLE  TO  DIOGNBTUS. — About  A.  D.  140. 
This  is  an  apology,  or  argument,  in  favor  of  the 
Christian  system,  and  in  defense  of  the  Christians  of 
that  day.  It  is  well  written.  It  has  been  variously  at- 
tributed to  Quadratus,  to  Aristides,  Justin  Martyr,  and 
others.  Bunsen  thought  part  of  it  was  written  by 
Marcion. 3  Westcott  thinks  he  sees  some  indications 
of  John's  Gospel  in  this  document,  but  says  there  are 
no  direct  references. 3  This  epistle  is  only  to  be  found 
in  a  single  manuscript  of  a  late  date,  and  hence  has 
been  suspected  of  being  a  forgery. 

THE  CLEMENTINES. — A.  D.  150. 

The  Recognitions,  the  Homilies,  Epitome,  &c.  These 
are  Ebionite  productions.  The  writer  appears  to  have 
had  the  same  gospels  which  were  used  by  Justin. 

Tischendorf  thinks  the  Gospel  of  the  Hebrews  was 
used  by  Justin  Martyr,  by  the  author  of  the  Clemen- 
tines, and  by  Tatian  and  Hegesippus. 4 

(1.)  Credner,  Davidson,  Guericke,  Griesbach,  Neander  and  many  others. 

(2.)  Analecta  Ante-Nic.  1.  103. 

(3.)  Canon,  p.  81. 

(4.)  Origin  of  the  Four  Gospels,  p.  78. 


WH1TER8.  MARCION.       239 


CHAPTER    XX. 

FIRST  HALF  OF  FOURTH  PERIOD.— Continued. 

MARCION. — A.  D.  145. 

Marcion,  the  great  heresiarch,  was  born  at  Sinope, 
in  Pontus,  early  in  the  second  century.  He  came  to 
Rome,  about  the  year  142. 

Tertullian  says,  the  fiercest  and  most  barbarous  na- 
tions lived  upon  the  Euxine  Sea — that  nothing  had  the 
glow  of  life  there — that  all  things  were  torpid  and  stiff 
with  cold — that  nevertheless,  nothing  in  Pontus  was  so 
barbarous  and  sad,  as  that  Marcion  was  born  there. 

Dr.  Lardner,  on  the  authority  of  Jerome  and  Augus- 
tine, credits  Marcion  with  being  a  man  of  letters. '  He 
preached  and  disseminated  his  doctrines,  for  twenty 
years;  and  with  such  success,  that  in  the  time  of  Epipha- 
nius,  his  followers  were  in  every  nation  under  heaven. 

The  story  that  before  he  came  to  Rome,  he  had  se- 
duced a  young  woman,  Dr.  Lardner  thinks  an  inven- 
tion of  Epiphanius.2  It  probably  originated  in  the 
fact,  which  we  learn  from  Jerome,  that  Marcion  had 
sent  before  him  to  Rome,  a  woman,  to  prepare  the 
minds  of  the  people  for  his  doctrines. ' 

(1.)  Lardner's  works,  vol.  4,  p.  526.        (2.)  Ibid.  vol.  4,  p.  591. 
(3.)  Jerome,  adv.  Ctesiph.  t.  4,  p.  477. 


240  FOUliTU  PERIOD.  A.  D.  130  to  A.  D.  170. 

Marcion  is  said  to  have  rejected  the  Old  Testament 
entirely;  not  considering  it  of  any  authority,  after  the 
coming  of  Christ.  He  wrote  a  work  entitled  "Antith- 
eses," in  which  he  contrasted  the  old  system  with  the 
new — the  God  of  the  one,  with  the  God  of  the  other— 
the  law  with  the  gospel.  He  represented  Christianity 
as  a  new  system,  abrogating  the  old,  and  as  entirely 
disconnected  from  it.  The  Creator  of  the  world  de- 
scribed in  the  Old  Testament,  [The  Demi-ourgos],  was 
different  from  the  God  of  the  new  dispensation,  and 
inferior  to  him.  From  the  superior  God,  Jesus  had 
come,  endued  with  divine  power,  commencing  with  the 
beginning  of  his  ministry. 

He  maintained  the  doctrine  of  the  impurity  of  matter 
and  could  not  therefore,  believe  in  the  immaculate  con- 
ception. According  to  Tertullian, '  he  even  denied  the 
corporeal  reality  of  the  flesh  of  Christ.  But  this  state- 
ment may  be  received  with  some  allowance. 

Marcion  denied  the  resurrection  of  the  body,  and  be- 
lieved in  the  doctrine  of  necessity. 

He  was  a  follower  of  Paul,  and  accused  the  other 
apostles  of  having  perverted  the  gospel  doctrines. 

Tertullian  ingeniously  endeavors  to  treat  this  accu- 
sation as  aimed  at  the  four  gospels;  and  argues  thence 
that  they  must  have  been  in  existence  before  Marcion. 
His  argument,  however,  destroys  itself;  since  the  apos- 
tles denounced,  were  Peter,  James  and  John;  only  one 
of  whom  has  credit  for  writing  either  of  the  four  gos- 
pels, while  to  the  other  two  were  attributed  two  of  the 
apocryphal  gospels.  Marcion  probably  referred  to  the 
corruption  of  "the  gospel,"  and  not  to  any  written 
books. 

Marcion  taught  and  permitted  the  baptizing  by  wo- 

(1.)  Adv.  Marcion,  3.  8.    See  also  de  Pr.  c.  33,  34. 


THE  FIRST  NEW   TESTAMENT.          241 

men.  It  may  be  inferred,  also,  from  Epiphanius,  that 
he  did  not  treat  with  much  respect,  those  who  refused 
them  this  privilege. ' 

MARCION'S  NEW  TESTAMENT. 

The  first  New  Testament  that  ever  appeared,  was 
compiled  and  published  by  Marcion.  It  was  in  the 
Greek  language.  It  consisted  of  'The  Gospel/  and  'The 
Apostolicon.'  No  Acts — no  Revelation,  and  but  one 
gospel.  The  Apostolicon  comprised  ten  of  Paul's  Epis- 
tles, as  follows:  Galatians,  1st  and  2d  Corinthians,  Ro- 
mans, except  the  15th  and  16th  chapters,  1st  and  2d 
Thessalonians,  Ephesians,  Colossians,  Philemon  and 
Philippians;  arranged  in  the  order  as  here  named. 2 

This  canon  of  the  New  Testament  was  prepared  and 
published  soon  after  his  arrival  at  Rome;  probably 
about  A.  D.  145.  Baring-Gould  thinks  he  brought  the 
gospel  with  him  from  Sinope. 3 

Tertullian  accuses  Marcion  of  giving  no  name  or  ti- 
tle to  his  gospel.  It  was  called  simply  "the  Gospel;" 
and  sometimes,  "the  Gospel  of  the  Lord."  Marcion 
claimed  for  it,  the  authority  of  Paul  himself.  It  closely 
resembles  the  Gospel  of  Luke,  but  is  much  shorter. 

Ever  since  the  time  of  Tertullian,  it  has  been,  by 
many,  charged  against  Marcion,  that  he,  corrupted  the 
Gospel  of  Luke.  This  charge,  it  will  be  seen  as  we  pro- 
ceed, cannot  be  sustained. 

Nearly  all  we  have  concerning  the  Gospel  of  Mar- 
cion, comes  through  Tertullian  and  Epiphanius,  both  of 
whom  were  violently  opposed  to  him,  and  neither 
of  whom  was  particularly  scrupulous  in  the  means 
employed  against  an  adversary.  Hence  it  has  been 
difficult  to  reproduce  the  gospel.  Several  German  crit- 

(1.)  Adv.  Hser.  42.  4. 

(2.)  Also  part  of  the  Ep.  to  the  Laodiceans.    (3.)  Lost  and  Host,  Gos.  p.  241. 


242       FOURTH  PERIOD.  A.D.  130  to  A.  D.  170. 

Lcs  have  attempted  to  reconstruct  it,  and  it  is  pub- 
lished in  the  Codex  Apocryphus  of  Thilo,  from  the 
works  of  Hahn. 

In  Marcion's  Gospel,  there  was  nothing  correspond- 
ing to  the  first  three  chapters  of  Luke. 

The  first  chapter  of  Marcion  was  similar  to  the 
fourth  of  Luke,  but  had  many  variations  from  it;  and  it 
is  here  that  the  critics  have  had  the  most  difficulty. 

After  passing  the  first  chapter  of  Marcion,  and  fourth 
of  Luke,  the  progress  is  somewhat  easier.  Tertullian 
furnishes  but  little  aid;  but  Epiphanius,  who  wrote  in 
the  same  language  with  Marcion,  gives  a  list  of  78  pas- 
sages, in  which,  as  he  claims,  Marcion  corrupted  the 
text  of  Luke.  As  he  mentions  the  most  trivial  devia- 
tions, giving  the  exact  words  in  every  instance,  we 
think  it  may  be  taken  as  the  correct  text  of  Marcion. 

This  opinion  is  confirmed  by  the  fact,  that  in  his 
scholia,  he  recapitulates  every  reading  in  almost  pre- 
cisely the  same  words;  the  deviations  being  few  and 
unimportant. 

Tertullian,  in  his  work  against  Marcion,  has  a  run- 
ning commentary  on  Luke,  with  a  constant  invective 
against  Marcion,  and  an  occasional  allusion  to  his  gos- 
pel. From  this  some  little  further  assistance  may  be 
obtained.  Too  much  reliance  has  been  placed  upon  it 
by  some  critics,  as  it  is  quite  uncertain,  in  many  cases, 
whether  Tertullian  is  referring  to  the  Gospel  of  Mar- 
cion, or  to  the  text  of  Luke,  as  it  prevailed  in  his  day. 
By  comparing  all  that  is  said  by  these  two  writers,  the 
text  of  Marcion  may  be  pretty  nearly  discovered. 

We  have  not  been  able  to  procure  a  copy  of  this  im- 
portant gospel,  as  it  appears  in  Thilo,  or  elsewhere. 

From  the  works  of  Tertullian  and  Epiphanius,  we 
have,  however,  attempted  to  reproduce  it;  occasional- 
ly invoking  the  aid  of  some  of  the  German  critics. 


THE   GOSPEL  OF  MARCION.          243 

THE  GOSPEL.     [According  to  Marcion.] 

CHAPTER  1. — [Mostly  in  the  4th  chapter  of  Luke.] 

In  the  fifteenth  year  of  the  reign  of  Tiberias  Caesar,  [Part  of  Luke  3.  1], 
Jesus  came  down  to  Capernaum,  a  city  of  Galilee,  and  taught  them  on  the 
sabbath  days.  [Luke  4.  31.] 

Verse  2.  And  they  were  exceedingly  astonished  at  his  doctrine,  for  his 
word  was  with  power.  [For  parallel  to  verses  2  to  9  inclusive,  see  Luke,  ch.  4. 
vv.  32  to  39.] 

3.  And  in  the  Synagogue  there  was  a  man  who  had  a  spirit  of  an  unclean 
devil,   and  who  cried  out,  with  a  loud  voice, 

4.  Saying:  Let  us  alone;  what  have  we  to  do  with  thee,  Jesus?  [omitting 
the  words  "  of  Nazareth".]    Art  thou  come  to  destroy  us?    I  know  thee  who 
thou  art,  the  holy  one  of  God. 

5.  And  Jesus  rebuked  him,  saying:  Hold  thy  peace,  and  come  out  of  him. 
And  when  the  devil  had  thrown  him  in  the  midst,  he  came  out  of  him,  and 
hurt  him  not. 

6.  And  they  were  all  amazed,  and  spake  among  themselves,  saying:  What 
a  word  is  this  ?    For  with  authority  and  power,  he  commandeth  the  unclean 
spirits,  and  they  come  out. 

7.  And  the  fame  of  him  went  out  into  every  place,  in  the  country  round 
about.     [This  verse -is  omitted  by  Volkmar,  but  retained  by  Hahn,  Hilgen- 
feld  and  others.    See  Sup.  Rel.  vol.  2,  p.  128.  Note.    Baring-Gould,  who  repro- 
duces this  chapter,  follows  Volkmar.    The  two  following  verses  are  omitted 
by  Ritschl  and  Bauer,  but  retained  by  others.] 

8.  And  he  arose  out  of  the  synagogue,  and  entered  into  Simon's  house. 
And  Simon's  wife's  mother  was  taken  with  a  great  fever;  and  they  besought 
him  for  her. 

9.  And  he  stood  over  her  and  rebuked  the  fever;  and  it  left  her;  and  imme- 
diately she  arose  and  ministered  unto  them.     [Following  this,  Volkmar  has 
the  last  part  of  Luke  4.  14,  and  15;  but  he  is  not  supported  by  other  critics.]    ' 

10.  And  he  came  to  Nazareth,  and  as  his  custom  was,  he  went  into  the 
lynagogue  on  the  sabbath  day,  and  began  to  preach  to  them.  [See  Luke  4.  16.] 

11.  And  he  sat  down,  and  the  eyes  of  all  who  were  in  the  synagogue,  were 
fastened  on  him.  [Luke  4.  20.] 

12.  And  he  began  to  speak  to  them.     And  all  bare  him  witness,  and  won- 
dered at  the  gracious  words  which  proceeded  out  of  his  mouth.  [Luke  4.  21,  22.] 

13.  And  he  said  unto  them,  Ye  will  surely  say  unto  me  this  proverb:  Phy- 
sician, heal  thyself;  whatsoever  ye  have  done  in  Capernaum,  do  also  here. 
[Luke  4.  23.]     [The  next  verse,  24th  of  Luke,  was  not  in  Marcion.     Neither 
were  verses  25  and  26,  according  to  Hahn,  Ritschl  and  DeWette.     We  ac- 
cordingly omit  them,  though  they  were  retained  by  Volkmar  and  Hilgenfeld. 


244  FOURTH  PERIOD.  A.  D.  130  to  A.D.  170. 

Verse  27  is  also  omitted  by  most  critics.     Baring-Gould,  who  follows  Volkmar, 
retains  these  three  verses.] 

14.  And  all  they  in  the  synagogue,  when  they  heard  these  things,  were 
filled  with  wrath.  [Luke  4.  28.] 

15.  And  rose  up,  and  thrust  him  out  of  the  city,  and  led  him  to  the  brow  of 
the  hill  whereon  their  city  was  built,  that  they  might  cast  him  down  headlong. 
[Luke  4.  29.] 

16.  But  he,  passing  through  the  midst  of  them,  went  his  way.  [Volkmar 
says  "to  Capernaum."]     [See  Luke  4.  30.] 

17.  Now  when  the  sun  was  setting,  all  they  that  had  any  sick  with  divers 
diseases,  brought  them  unto  him;  and  he  laid  his  hands  on  every  one  of  them, 
and  healed  them.  [Luke  4.  40.] 

18.  And  devils  also  came  out  of  many,  crying  out  and  saying:  Thou  art 
Christ,  the  Son  of  God.    And  he,  rebuking  them,  suffered  them  not  to  speak: 
for  they  knew  that  he  was  Christ.  [For  parallel  to  verses  18  to  21,  inclusive, 
see  Luke  4.  41  to  44.] 

19.  And  when  it  was  day,  he  departed,  and  went  into  a  desert  place.     And 
the  people  sought  him,  and  came  unto  him,  and  staid  him,  that  he  should  not 
depart  from  them. 

20.  And  he  said  unto  them,  I  must  preach  the  kingdom  of  God  to  other  cit- 
ies also;  for  therefore  am  I  sent. 

21.  And  he  preached  in  the  synagogues  of  Galilee. 

CHAPTEK  II.  [See  Luke,  ch.  5.1 

Verses  1  to  13,  same  as  in  the  Gospel  of  Luke. 

14.  And  he  charged  him  to  tell  no  man,  But  go  and  show  thyself  to  the 
priest,  and  offer  for  thy  cleansing,  according  as  Moses  commanded,  for  a  tes- 
timony unto  you. 

Verses  15  to  39  inclusive,  same  as  in  Luke. 

CHAPTER  III.  [Luke,  ch.  6.] 

Verses  1  to  16,  same  as  in  Luke. 

17.  And  he  came  down  among  them,  [«V  avrois],  and  stood  in  the  plain, 
and  the  company  of  his  disciples,  and  a  great  multitude  of  people,  out  of  all 
Judsea  and  Jerusalem,  and  from  the  sea  c6ast  of  Tyre  and  Sidon,  who  came 
to  hear  him,  and  to  be  healed  of  their  diseases. 

18.  Same  as  in  Luke. 

19.  And  the  whole  multitude  sought  to  touch  him: 

20.  21  and  22,  Same  as  in  Luke. 

23.  Rejoice  ye  in  that  day,  and  leap  for  joy;  for  behold  your  reward  is  great 
in  heaven;  for  in  the  like  manner  did  your  fathers  unto  the  prophets. 
24  to  49  inclusive,  same  as  in  Luke. 


THE  GOSPEL  OF  MARCION.          245 

• 

CHAPTER  IV.  [Luke,  ch.  7.] 

Verses  1  to  28,  same  as  in  Luke,  except  some  unimportant  verbal  differences. 
[Verses  29  to  35  inclusive,  of  Luke,  not  in  Marcion.J 

29.  [36  of  Luke.]    And  going  into  the  house  of  a  Pharisee,  he  ate  with 
•him. 

30.  [37  and  38  of  Luke.]    But  a  sinful  woman  standing  near,  before  his  feet, 
washed  his  feet  with  her  tears,  and  anointed  them,  and  Ivissed  them. 

31  to  35  inclusive,  same  as  39  to  43  of  Luke. 

36.  [44,  45  and  46  of  Luke.]  And  he  turned  to  the  woman,  and  said  unto 
Simon,  See'st  thou  this  woman?  I  entered  into  thy  house;  thou  gavest  me  no 
water  for  my  feet.  She  has  washed  my  feet  with  her  tears,  and  has  anointed 
them,  and  kissed  them. 

37  txa  40  inclusive,  same  as  47  to  50  of  Luke. 

CHAPTER  V.  [Luke,  ch.  8.] 

Verses  1  to  18  inclusive,  same  as  in  Luke.  [Verse  19  of  Luke  not  in  Marcion.] 
19,  20  and  21  inclusive,  same  as  20,  21  and  22  of  Luke.    But  Volkmar  has, 

in  verse  20  of  Marcion,  [21  of  Luke],  "Who  is  my  mother?  and  who  are  my 

brethren?    My  mother  and  my  brethren  are,"  &c. 

22.  [23  and  24  of  Luke.]  He  was  sleeping  with  the  sailors.  And  he  arose, 
and  rebuked  the  wind,  and  the  sea. 

23  to  40  inclusive,  same  as  25  to  42  of  Luke. 

41.  [  43,  44  and  45  of  Luke.]    And  a  woman,  touching  him,  was  healed  of 
an  issue  of  blood;  and  the  Lord  said,  Who  has  touched  me? 
42  to  52  inclusive,  same  as  46  to  56  of  Luke. 

CHAPTER  VI.  [Luke,  ch.  9.] 
Verses  1  to  15  inclusive,  same  as  in  Luke. 

16.    Same  as  in  Luke,   except,   "he  asked  blessing  upon   them. 
av  tot's.] 
17  to  21  inclusive,  same  as  in  Luke. 

22.  Saying,  The  Son  of  Man  must  suffer  many  things,  and  be  put  to  death, 
and  after  three  days,  rise  again. 
23  to  29  inclusive,  same  as  in  Luke. 

30.  [30  and  31  of  Luke.]    And  behold  two  men  talked  with  him;  Elias  and 
Moses;  in  glory. 
31  to  33  inclusive,  same  as  32  to  34  of  Luke. 

34.  [35  of  Luke.]    From  the  cloud  a  voice,  saying:  This  is  my  beloved  Son. 
35  to  38  inclusive,  same  as  36  to  39  of  Luke, 


246       FOURTH  PERIOD.  A.  D.  130   to   A.  D.  170. 

39.  [40  of  Luke.]    And  I  besought  thy  disciples,  and  they  were  not  able  to 
cast  him  out.  {OVH  rfdvrriSrjtiav  kuftdTiXeiv  avro.] 

40.  [41  of  Luke.]    And  he  said  to  them,  0  faithless  generation;  how  long 
shall  I  suffer  you? 

41  to  61  inclusive,  same  as  42  to  62  of  Luke. 

CHAPTER  VII.  [Luke,  ch.  10.] 
Verses  1  to '20  inclusive,  same  as  in  Luke. 

21.  In  that  hour,  he  rejoiced  in  the  spirit,  and  said:  I  thank  thee,  Lord  of 
heaven,  that  those  things  which  are  hidden  from  the  wise  and  prudent,  thou 
hast  revealed  unto  babes.     Even  so  Father,  for  it  seemed  good  in  thy  sight 

22.  All  things  are  delivered  to  me  of  my  Father;  and  no  man  hath  known 
the  Father  save  the  Son,  nor  the  Son  save  the  Father,  and  he  to  whom  the 
Son  hath  revealed. 

23  and  24,  same  as  in  Luke. 

25.  And  behold,  a  certain  lawyer  stood  up,  and  tempted  him.  saying:   Mas- 
ter, doing  what  shall  I  obtain  life?  [cdoovior  omitted.] 

26.  He  said  unto  him,  What  is  written  in  the  law  ? 

27  and  28,  same  as  in  Luke,  except  that  instead  of  opSooS  otitEKpiSrfSr 
Marcion  had  op$ao$  etitsS. 

29  to  42  inclusive,  same  as  in  Luke. 

CHAPTER  VIII.  [Luke,  ch.  11.] 

Verse  1,  same  as  in  Luke. 

2.  And  he  said  unto  them,  When  ye  pray,  say,  Father,  may  thy  Holy  Spirit 
come  to  us.     Thy  kingdom  come.    Thy  will  be  done,  as  in  heaven,  so  on  earth. 
3  and  4,  same  as  in  Luke. 

5.  And  he  said:  Which  of  you  shall  have  a  friend,  and  shall  go  unto  him 
at  midnight,  asking  for  three  loaves  ?  [atroov  rpeiS  aprov$;] 

[Verses  6,  7  and  8  of  Luke,  not  in  Marcion.] 

6.  [9  of  Luke.]    Ask,  and  it  shall  be  given.     [Verse  10  of  Luke,  not   in 
Marcion.] 

7.  [11  and  12  of  Luke.]    Who  of  you,  being  a  father,  if  his  son  ask  a  fish, 
instead    of  a  fish,  will  give  to  him  a  serpent?    Or,  instead  of  an   egg,  a 
scorpion? 

8.  [13  of  Luke.]   If  therefore,  you,  being  evil,   know  how  to  give  good 
things  unto  your  children,  how  much  more  your  Father,  who  is  in  heaven? 

9  to  23  inclusive,  same  as  14  to  28  of  Luke. 

24.  [29  of  Luke.]  And  when  the  people  were  gathered  thick  together,  he 
began  to  say:  This  is  an  evil  generation;  they  seek  a  sign;  no  sign  shall  be 
given  them. 


THE  GOSPEL  Of  MARCION.          247 

[Verses  30,  31  and  32  of  Luke,  not  in  Marcion.]  25  to  33  inclusive,  same  as 
33  to  41  of  Luke. 

34.  [42  of  Luke.]  Wo  unto  you,  Pharisees!  For  ye  tithe  mint  and  rue,  and 
all  manner  of  herbs,  and  pass  over  the  calling  \HXrj6iv],  and  the  love  of  God. 
These  ought  ye  to  have  done,  and  not  to  leave  the  other  undone. 

35  to  40  inclusive,  same  as  43  to  48  of  Luke.  [Verses  49,  50  and  51  of  Luke, 
not  in  Marcion.]  41,  42  and  43,  same  as  52,  53  and  54  of  Luke. 

CHAPTER  IX.  [Luke,  ch.  12.] 
Verses  1,  2  and  3,  same  as  in  Luke. 

4.  [4  and  5  of  Luke.]     I  say  unto  you,  be  not  afraid  of  them  who  kill  the 
body;  fear  him  who  has  power,  after  killing,  to  cast  into  hell. 

I  Verses  6  and  7  of  Luke,  not  in  Marcion.] 

5.  [8  of  Luke.]    Also  I  say  unto  you,  whosoever  shall  confess  me  before 
men,  him  shall  the  Son  of  Man  also  confess  before  God. 

6.  [9  of  Luke.]    But  he  that  denieth  me  before  men,  shall  be  denied  before 
God. 

7  to  24  inclusive,  same  as  10  to  27  of  Luke.  [Verse  28  of  Luke,  not  in 
Marcion.] 

25.  same  as  29  of  Luke. 

26.  [30  of  Luke.]     For  all  these  things  do  the  nations  of  the  world  seek  af- 
ter.    And  your  Father  knoweth  that  ye  have  need  of  these  things  of  the  flesh. 

27.  [31  of  Luke.]     itXr)v  before  fyreire,  omitted. 

28.  [32  of  Luke.]    Instead  of   o  nart/p  VJUGOV,  Marcion  had  6   Ttarijp; 
"the  Father." 

29  to  33  inclusive,  same  as  33  to  37  of  Luke. 

34.  [38  of  Luke.]  And  if  he  shall  come  in  the  evening  watch,  [ttinepi- 
rjy  (pvXawrjv},  and  shall  find  them  so,  blessed  are  those  servants. 

35  to  41  inclusive,  same  as  39  to  45  of  Luke. 

42.  [46  of  Luke.]  The  Lord  of  that  servant  will  come,  and  will  cut  him  in 
sunder,  and  will  appoint  his  portion  with  the  unbelievers. 

43  to  53  inclusive,  same  as  47  to  57  of  Luke. 

54.  [58  of  Luke.]    Instead  of  de  Ttapadcp,  Marcion  has  Ttapadoatisi  tie. 

55,  same  as  59  of  Luke. 

CHAPTER  X.     [Luke,  ch.  13.] 

[Verses  1  to  10  of  Luke,  not  in  Marcion.]    Verses  1  to  5  inclusive,   *ame  as 
11  to  15  of  Luke. 


248  FOURTH  PERIOD.  A.  D.  130  to  A.  D.  170. 

6.  [16  of  Luke.]  Ought  not  this  daughter  of  Abraham,  whom  Satan  hath 
bound,  lo  these  eighteen  years,  be  loosed  from  this  bond,  on  the  sabbath  day? 

7  to  17  inclusive,  same  as  17  to  27  of  Luke. 

18.  [28  of  Luke.  ]  There  shall  be  weeping  and  gnashing  of  teeth,  when  ye 
shall  see  all  the  righteous  in  the  Kingdom  of  God,  and  yourselves  cast  out, 
and  held  back. 

[Verses  29  to  35  of  Luke,  not  in  Marcion.] 

CHAPTER  XL  [Luke,  ch.  14.] 

Verses  1  to  6  inclusive,   same  as  in  Luke.    [Verses  7  to  11  inclusive  of  Luke, 
not  in  Marcion.] 
7  to  30  inclusive,  same  as  12  to  35  of  Luke. 

CHAPTER  XII.    [Luke,  ch.  15.] 
This  chapter  consisted  of  the  first  10  verses  only,  of  15th  Luke. 

CHAPTER  XIII.    [Luke,  ch.  16.] 

Verses  1  to  11  inclusive,  same  as  in  Luke. 

12.  And  if  ye  have  not  been  faithful  in  that  which  is  another  man's,  who 
will  give  you  that  which  is  mine? 

13  to  16  inclusive,  substantially  the  same  as  in  Luke. 

17.    Heaven  and  earth  may  pass,  but  one  tittle  of  my  words  shall  not  fall. 

18  to  28  inclusive,  substantially  the  same  as  in  Luke. 

29.  [In  place  of  the  last  three  verses  of  16th  Luke.]  Abraham  saith  unto 
him,  They  have  Moses  and  the  prophets,  let  them  hear  them.  Not  after 
one  has  risen  from  the  dead,  will  they  listen,  \kitel  ovdk  TOV  kyeipo/j.evov 
aito  vexpaor  afnovovtiir.] 

CHAPTER  XIV.    [Luke,  ch.  17.] 

Verse  1,  same  as  in  Luke. 

2.  [According  to  Volkmar.]  It  would  be  better  for  him,  if  he  had  not  been 
born;  or  if  a  mill-stone  were  hanged  about  his  neck,  and  he  were  cast  into  the 
sea,  than  that  he  should  offend  one  of  these  little  ones. 

3  to  9  inclusive,  same  as  in  Luke. 

10.  So  likewise  ye,  when  ye  shall  have  done  all  those  things  which  are 
commanded  you. 

11,  12  and  13,  substantially  as  in  Luke. 

14.  And  he  sent  them  away,  saying:  Go,  show  yourselves  unto  the  priests. 
And  it  came  to  pass,  that  as  they  went,  they  were  cleansed. 

15,  16  and  17,  same  as  in  Luke. 


THE   GOSPEL  OF  MARCION.          249 

18.  These  are  not  found  returning,  to  give  glory  unto  God.    And  there 
were  many  lepers,  in  the  days  of  Eliseus  the  prophet,  and  none  of  these  were 

cleansed,  except  Naaman  the  Syrian. 

19  to  37,  substantially  the  same  as  in  Luke. 

CHAPTER  XV.    [Luke,  ch.  18.] 

Verses  1  to  18  inclusive,  same  as  in  Luke. 

19.  Jesus  said  to  him,  Do  not  call  me  good;  one  is  good;  the  Father. 

20  to  30  inclusive,  same  as  in  Luke.   [Verses  31  to  34  inclusive  of  Luke,  not 
in  Marcion.] 

31.  [In  place  of  35  to  43  inclusive,  in  Luke,  were  this  verse  and  the  follow- 
ing.]   And  it  came  to  pass,  as  he  came  near  Jericho,  a  blind  man  cried  out, 
Jesus,  thou  son  of  David,  have  mercy  on  me. 

32.  And  when  he  had  healed  him,  he  said,  Thy  faith  hath  saved  thee. 

CHAPTER  XVI.    [Luke,  ch.  19.] 
Verses  1  to  8  inclusive,  same  as  in  Luke. 

D.    And  Jesus  said  unto  him,  This  day  is  salvation  come  to  this  house. 
10  to  28  inclusive,  same  as  in  Luke. 
[Verses  29  to  48  of  Luke,  not  in  Marcion.] 

CHAPTER  XVII.     [Luke,  ch.  20.] 

Verses  1  to  8  inclusive,  same  as  in  Luke.     [Verses  9  to  18  of  Luke,  not  ii 
Marcion.] 

9.    [19  of  Luke.]    And  the  chief  priests  and  the  scribes  the  same  hour  sought 
to  lay  hands  on  him,  and  they  feared  the  people. 

10  to  24  inclusive,  same  as  20  to  34  of  Luke. 

25.  [35  of  Luke.]    But  they  who  shall  be  accounted  worthy  of  God,  to 
obtain  that  world,  and  the  resurrection  from  the  dead,  neither  marry  nor  are 
given  in  marriage. 

26,  same  as  36  of  Luke.    [Verses  37  and  38  of  Luke,  not  in  Marcion.J 
27  to  35  inclusive,  same  as  39  to  47  of  Luke. 

CHAPTER  XVIII.   [Luke  ch.  21.] 

Verses  1  to  17  inclusive,  same  as  in  Luke.     [Verse  18  of  Luke,  not  in 

Marcion.] 

18  and  19,  same  as  19  and  20  of  Luke.     [Verses  21  and  22  of  Luke,  not 
in  Marcion.] 

20  to  35  inclusive,  same  as  23  to  38  of  Luke. 


250       FOURTH  PERIOD.  A.D.  130  to  A.D.  170. 

[Dr.  Lardner  thought,  the  first  18  verses  of  21st  Luke  were  not  in  Marcion. 
But  later  authorities  include  w.  1  to  17. 

CHAPTEK  XIX.     [Luke,  ch.  22.] 
Verses  1,  2  and  3,  same  as  in  Luke. 

4.  And  he  communicated  with  the  captains,   how  he  might  betray  him 
unto  them. 

5,  6  and  7,  same  as  in  Luke. 

8.  And  he  said  to  Peter  and  the  rest,  Go  and  prepare,  that  we  may  eat  of 
the  passover. 

[Kai  EtTte,  TCO  IIsTpcp  nai  TOI$  TioiitoU,  dTtekSovreS  eroijuatiare, 
iv a  (pdyGo^ev  TO  itd(5%a.\ 

9  to  13  inclusive,  same  as  in  Luke. 

14.  And  he  sat  down,  and  the  twelve  apostles  with  him. 

15.  Same  as  in  Luke,  except.  TtpoS  avrovS  omitted. 
[Verses  16,  17  and  18  of  Luke,  not  in  Marcion.] 

16  to  24  inclusive,  same  as  19  to  27  of  Luke.  [Verses  28,  29  and  30  of  Luke, 
not  hi  Marcion.] 

25  to  28  inclusive,  same  as  31  to  34  of  Luke.  [Verses  35  to  38  of  Luke,  not 
in  Marcion.] 

29  to  38  inclusive,  substantially  the  same,  as  39  to  48  of  Luke. 

[Verses  49,  50  and  51  of  Luke,  not  in  Marcion.] 

39  to  49  inclusive,  same  as  52  to  62  of  Luke. 

50,  substantially  the  same  as  63  of  Luke. 

51.  [64  of  Luke.]  And  striking  him,  they  said:  Prophesy;  Who  is  it  that 
wnote  thee? 

52  to  58  inclusive,  same  as  65  to  71  of  Luke. 

CHAPTER  XX.     [Luke,  ch.  23.] 

Verse  1,  same  as  in  Luke. 

2.  And  they  began  to  accuse  him,  saying:  We  found  this  fellow  perverting 
the  nation,  and  destroying  the  law  and  the  prophets;  forbidding  to  give  trib- 
ute to  Caesar,  and  turning  away  the  women  and  children. 

3  to  32  inclusive,  same  as  in  Luke. 

33.  And  coming  to  the  place  called  the  place  of  Calvary,  [place  of  a  skull, 
npaviov  TOKO'S,]  they  crucified  him,  and  divided  his  garments;  and  the  sun 
was  darkened. 

34  to  42  inclusive,  same  as  in  Luke,  excepting  from  Luke  the  portions  con- 
contained  in  verse  33  of  Marcion. 

[Verse  43  of  Luke,  not  in  Marcion.]     43,  same  as  44  of  Luke. 


THE  GOSPEL  OF  MARCION.       251 

44.  [45  of  Luke.]  And  the  vail  of  the  temple  was  rent  in  the  midst. 

45.  [46  of  Luke.]  And  crying  out,  with  a  loud  voice,  he  expired. 

46.  47  and  48,  same  as  47,  48  and  49  of  Luke. 

49.  [50  to  53  of  Luke.]  And  behold,  a  man  named  Joseph,  taking  down  the 

body,  wrapped  it  up,  and  placed  it  in  a  hewn  tomb. 

50  and  51,  same  as  54  and  55  of  Luke. 

52.  [56  of  Luke.]  And  returning,  they  rested  the  sabbath  day,  according 
to  the  commandment. 

CHAPTER  21.    [Luke,  ch.  24.] 

Verses  1  to  4  inclusive,  same  as  in  Luke. 

5.  And  as  they  were  afraid,  and  bowed  down  their  faces  to  the  earth,  those 
in  white  clothing  said  to  them,  Why  seek  ye  the  living  among  the  dead? 

6.  He  has  risen;  remember  what  he  said,  while  yet  living,  [en  GOV.] 

7.  That  it  was  necessary  that  the  Son  of  Man  should  suft'er,  an  I  be  deliv- 
ered up. 

8  to  24,  same  as  in  Luke. 

•_'•">.  Then  he  said  unto  them,  0  fools,  and  slow  to  believe  all  that  he  said  to 
you! 
26,  same  as  in  Luke.     [Verse  27  of  Luke  not  in  Marcion.] 

27  to  30  inclusive,  same  as  28  to  31  of  Luke. 

31.  [32  of  Luke.]  And  they  said  one  to  another,  Did  not  our  hearts  burn 
within  us,  while  he  talked  with  us  by  the  way? 

32  to  36  inclusive,  same  as  33  to  37  of  Luke. 

37.  [38  and  39  of  Luke.]  And  he  said  unto  them,  Why  are  ye  troubled  ? 
Behold  my  hands  and  my  feet;  a  spirit  hath  not  bones,  as  ye  see  me  have. 

38  to  41  inclusive,  same  as  40  to  43  of  Luke. 

42.  [44  of  Luke.]  These  are  the  words  which  I  spake  unto  you,  while  I  was 
yet  with  you. 

[Verse  45  of  Luke,  not  in  Marcion. J 

43.  [46  of  Luke.]  That  thus  it  behooved  Christ  to  suffer,  and  to  rise  from 
the  dead,  the  third  day. 

44  to  48  inclusive,  same  as  47  to  51  of  Luke. 

[Versed  52  and  53  of  Luke,  not  in  Marcion.]  • 

From  the  foregoing  synopsis,  the  reader  can  write 
out  the  Gospel  of  Marcion,  and  will  have  the  text  of 
that  gospel,  very  nearly  as  it  stood,  in  the  fourth  cen- 
tury. The  English  reader  may  pass  over,  as  unimportant, 
the  Greek  readings  not  translated,  and  may  adopt  the 
corresponding  text  of  Luke. 


252       FOURTH  PERIOD.  A.  D.  130  to  A.  D.  170. 

. 

MAKCION  AND  LUKE. 

The  question  of  priority,  as  between  these  gospels, 
is  one  of  the  most  interesting,  connected  with  the 
history  of  early  Christian  literature. 

From  the  commencement  of  the  third,  down  to  the 
beginning  of  the  present  century,  it  has  been  fashion- 
able to  accuse  Marcion  of  corrupting  the  Gospel  of 
Luke;,  the  emphatic  and  oft-repeated  assertions  of  Ter- 
tullian  and  Epiphanius  to  that  effect,  having  been 
deemed  sufficient  authority. 

Bishop  Marsh  was  one  of  the  first  to  do  Marcion 
justice.  He  said  there  was  no  proof  that  Marcion  used 
Luke's  Gospel  at  all. 1 

Since  then,  many  of  the  most  intelligent  German 
critics  have  come  to  the  same  conclusion. 

Baring-Gould  also  says:  "Marcion  was  too  conscien- 
tious and  earnest  a  man,  wilfully  to  corrupt  a  gospel. a 

This  author  thinks  that  the  Church  of  Sinope,  where 
Marcion  formerly  resided,  had  been  furnished  by  Paul, 
with  a  collection  of  the  records  of  the  life  and  teach- 
ing of  Christ;  that  Marcion  thus  obtained  his  gospel, 
.and  brought  it  to  Rome. 3 

Again:  "Marcion's  Gospel  contained  a  different  arrangement  of  the  narra- 
tive, from  the  canonical  Luke,  and  was  without  many  passages  which  it  is 
;not  possible  to  believe,  he  wilfully  excluded." — Ibid.  p.  242. 

He  afterward  speaks  of  differences  of  arrangement, 
which  are  unaccountable  on  the  theory  that  Marcion 
corrupted  Luke,  and  says  that  Marcion's  Gospel  was 
without  several  passages  which  apparently  favor  his 
-views. 4 

(1.)  Notes  to  Michaelis,  vol.  3,  pt.  2,  p.  160. 
,(2.)  Lost  and  Hostile  Gospels,  p.  241.     (3.)  Ibid. 
(4.)  Ibid.  p.  243;  referring  to  Luke  11.  51;  13.  30,  34,  and  20.  9  to  16. 


CHRISTIAN  WRITERS.  MARCION.       253 

Canon  Westcott  is  equally  explicit  in  acquitting  Mar- 
cion  from  the  accusation  made  against  him  by  the 
early  fathers  of  the  church. 

He  says:  "Tertullian  and  Epiphanius  agree  in  affirming  that  Marcion  al- 
tered the  text  of  the  books  which  he  received,  to  suit  his  own  views;  and  they 
quote  many  various  readings  in  support  of  the  assertion.  Those  which  they 
cite  from  the  epistles,  are  certainly  insufficient  to  prove  the  point;  and  on  the 
contrary,  they  go  to  show  that  Marcion  preserved  without  alteration,  the  text 
which  he  found  in  his  manuscript.  Of  the  seven  readings  noticed  by  Epipha- 
nius,  [in  the  epistles],  only  two  are  unsupported  by  other  authority;  and  it  is 
altogether  unlikely  that  Marcion  changed  other  passages,  when,  as  Epiphaniua 
himself  shows,  he  left  untouched  those  which  are  most  directly  opposed  to  his 
system." — History  of  the  Canon,  p.  284. 

It  is  one  of  the  most  hopeful  signs  of  the  times,  that 
men,  even  in  religious  matters,  can  vindicate  the  char- 
acter of  an  adversary,  after  it  has  been  aspersed  for 
fifteen  hundred  years. 

Some  writers  still  persist  in  repeating  the  old  slander. 
But  the  more  candid  and  intelligent  opinion  of  West- 
cott and  Baring-Gould,  is  supported  by  Semler,  Gries- 
bach,  Loeffler,  Schmidt,  Schleiermacher,  Hahn,  and 
many  others. 

These  writers,  perceiving  how  little  reliance  is  to  be 
placed  upon  the  statements  of  the  fathers,  in  matters 
of  critical  exegesis,  or  of  authorship,  or  upon  their 
assertions  concerning  the  heretics,  have  examined 
carefully  the  text  of  Marcion,  and  finding  the  state- 
ments of  Tertullian  and  Epiphanius  unsupported  by 
internal  evidence,  have  rejected  them  altogether. 

The  question  of  priority,  in  this  case,  is  closely  con- 
nected with  that  of  brevity. 


254  FOURTH  PERIOD.  A.  D.  130  to  A.  D.  170. 

The  first  three  chapters  of  Luke  were  entirely  want- 
ing in  Marcion,  except  the  opening  clause  in  the  third 
chapter,  which  was  the  commencement  of  the  Gospel 
of  Marcion:  "In  the  fifteenth  year  of  the  reign  of  Ti- 
berius Caesar."  The  balance  of  the  first  chapter  of 
Marcion  is  contained  with  some  variations,  in  the  fourth 

of  Luke.    About  half  that  chapter  is  wanting  entirely, 
in  Marcion. 

After  passing  this,  the  different  chapters  of  the  two 
gospels  correspond,  the  2d  of  Marcion  with  5th  of  Luke, 
3d  of  Marcion  with  6th  of  Luke,  and  so  on. 

The  Gospel  of  Luke  is  the  most  copious  throughout. 
The  number  of  verses  in  Luke,  in  excess  of  those  in 
Marcion,  is  as  follows:  In  chapter  7, .seven  verses;  in 
•ch.  8,  one;  in  ch.  11,  ten;  in  ch.  12,  three;  in  ch.  13, 
seventeen;  in  ch.  14,  five;  in  ch.  15,  twenty-two;  inch. 
18,  four;  in  ch.  19,  twenty;  in  ch.  20,  twelve;  in  ch.  21, 
three;  in  ch.  22,  thirteen;  in  ch.  23,  one,  and  in  ch.  24, 
four.  Total  122  verses.  To  this  add  the  excess  of  23 
verses  in  the  4th  chapter  of  Luke,  and  we  have  alto- 
gether 145  verses,  or  more  than  three  average  chapters. 
Add  the  first  three  chapters  of  Luke,  which  are  entirely 
wanting  in  Marcion,  and  the  result  is,  more  than  six 
chapters,  or  more  than  one-fourth  of  the  entire  Gospel 
of  Luke,  wanting  in  Marcion. 

But  this  is  not  all.  In  a  number  of  places,  the  verses 
of  Marcion  are  shorter.  Then  again,  two  or  more  ver- 
ses of  Luke  are  contained,  in  substance,  in  one  of 
Marcion,  and  in  one  place,  nine  verses  of  Luke  in  two 
of  Marcion. 


MARCION  AND  L  UKE 


COMPARED. 


255 


THE  LAW  OF  ACCRETION. 


LUKE    AND    MARCION    COMPARED. 

Leaving  out  of  view,  for  the  present,  the  wholesale 
accumulation  of  matter,  aggregating  315  verses,  the 
law  of  accretion  will  be  well  illustrated  by  those  cases 
where  one  or  more  verses  in  Marcion  are  found  swollen 
into  several  in  Luke,  or  where  a  single  passage  has 
additions.  They  are  as  follows: 

I. 


MARCION,  ch.  1,  v.  4. 
Saying:  Let  us  alone;  what  have  we 
to  do  with  thee,  Jesus? 


LUKE,  ch.  4,  v.  34. 
Saying:  Let  us  alone;  what  have  we 
to  do  with  thee,  Jesus  of  Nazareth? 


The  difference  is  important.  According  to  Matthew, 
the  parents  of  Jesus,  when  they  returned  from  Egypt, 
being  warned  of  God  in  a  dream,  turned  aside,  (they 
were  going  to  Bethlehem  or  Jerusalem),  into  the  parts 
of  Galilee,  that  a  certain  prophecy  might  be  fulfilled. 
The  language  does  not  imply  that  Nazareth  was  their 
residence. 

The  theory  of  the  author  of  Luke  was,  that  Nazareth 
was  their  residence.  Accordingly,  in  this  passage, 
which,  though  followed  in  Mark,  has  no  parallel  in 
Matthew,  Jesus  is  addressed  as,uof  Nazareth;"  a  phrase 
not  in  Marcion. 

II. 

A  corresponding  variation  will  be  found  in 


MARCION,  1.  10. 

And  he  cauie  to  Nazareth,  and  as 

his  custom  was,  &c. 


LUKE,  4.  16. 

And  he  came  to  Nazareth,  where  he 
had  been  brought  up;  and  as  his  cus- 
tom was,  &c. 

These  are  probably  interpolations,  made  for  the 
purpose  of  establishing  Nazareth  as  the  birth-place 
of  Jesus. 


256       FOURTH  PERIOD. 


A.  D.  130   to  A.  D.  170. 


III. 


MABCION,  3.  19. 


And  the  whole  multitude  sought  to 
touch  him. 


LUKE,  6,  19. 


And  the  whole  multitude  sought  to- 
touch  him;  for  there  went  virtue  out 
of  him,  and  healed  them  all. 

There  is  no  reason  why  Marcion,  who  had  not  reject- 
ed the  miracles  of  Christ,  should  omit  the  closing 
sentence.  It  is  more  probable  that  it  was  added  in 
Luke,  to  give  expression  to  a  very  natural  inference  on 
the  part  of  the  writer,  as  to  the  object  of  the  multitude 
in  pressing  forward  toward  Jesus,  and  seeking  to  touch 
him. 

There  is  no  parallel  in  the  other  gospels. 


IV. 


MABCION,  4.  29. 


And  going  into  the  house  of  a  Phar- 
isee, he  ate  with  him. 


LUKE,  7. 


And  one  of  the  Pharisees  desired 
him,  that  he  would  eat  with  him.  And 
he  went  into  the  Pharisee's  house,  and 
sat  down  to  meat. 


V. 


JESUS  AND  THE  SINFUL  WOMAN. 


MABCION,  4.  30. 

But  a  sinful  woman,  standing  near, 
before  his  feet,  washed  them  with 
tears,  and  anointed  them,  and  kissed 
them. 


Gratia,  dnitio  rj  dju- 
itapd  rov$  rtoda?,  eftpE^e 
Sdxpvtii,  nai  rjA.£iij>E  Hal  HOL- 
re<piA.ei. 


LUKE,  7.  37'  and  38. 

37.  And  behold,   a  woman  in  the 
city,  who  was  a  sinner,  when  she  knew 
that  Jesus  sat  at  meat  in  the  Phari- 
see's house,  brought  an  alabaster  box 
of  ointment, 

38.  And  stood  at  his  feet,  behind 
him,  weeping,  and  began  to  wash  his 
feet  with  tears,   and  did  wipe  them 
with  the  hairs  of  her  head,  and  kissed 
his  feet,  and  anointed  them  with  the 
ointment. 

37.  Kai  idov,    yvvrj    kv  ry   Tto- 
Xei,   JjTiS    TJV    dfj.ce.pT  who's,    kitiy-_ 
vov6a  on  dvaKSirai  er  r     oinic. 
TOV  (pa.pi6a.iov,  uo^i6a6a. 
6rpov  fj,vpov, 

38.  ual  6ra.6a  Ttapd 

aS  avrov  ortitio  K\.aiov<5a., 
oVs   ic6da<s   avr 
uai  rcaS  Qpt^i  r 
avrrf<s   e^e'/uadtfe,    uoA  Hare 
(piA.8i  roVs  TCodcfs  avrov,  yca.1  -q/\.£i~ 
cpe  rep  juvp(p. 


it68 


K£(p- 


MARCION  AND  LUKE 


COMPARED. 


257 


This  touching  incident,  simply  and  beautifully  told  in 
the  sixteen  Greek  words  of  Marcion,  is  spun  out,  by  the 
author  of  Luke,  into  more  than  three  times  the  number, 
with  no  improvement  in  the  story.  The  washing  of 
the  feet  of  Jesus,  which  in  Marcion,  is  left  as  a  figura- 
tive expression,  denoting  the  great  grief  of  the  woman, 
is  stated  in  Luke,  as  an  actual  fact.  While  weeping, 
"she  began  to  wash  his  feet  with  tears."  Then,  having 
washed  them,  she  must  needs  "wipe  them  with  the  hair 
of  her  head." 

There  can  be  but  little  doubt,  that  Marcion  was  first 
written,  and  that  the  author  of  Luke,  drew  upon  his 
imagination,  in  filling  up  the  text. 

Again,  there  is  a  similar  variation,  in  the  following 
reference  to  the  same  transaction: 


VI. 


MARCION,  4.  86. 


And  he  turned  to  tin-  woman,  and 
said  unto  Simon,  See'st  thou  this  wo- 
man? I  entered  into  thy  house;  thou 
ravest  me  no  water  for  my  feet.  She 
has  washed  my  feet  with  her  tears,  and 
has  anointed  them,  and  kissed  them. 


LUKE,  7.  44  to  46. 


44.  And  he  turned  to  the  woman, 
and  said  unto  Simon,  See'st  thou  this 
woman?    I  entered  into  thine  house; 
Thon  uavest  me  no  water  for  my  feet. 
]>ut   she  hath  washed  my  feet   with 
tears,  and  wiped  them  with  the  hairs 
of  her  head. 

45.  Thou  gavest  me  no  kiss;    but 
this  woman,  since  the  time  I  came  in, 
hath  not  ceased  to  kiss  my  feet. 

46.  My  head  with  oil  thou  didst  not 
anoint;  but  this  woman  hath  anointed 
my  feet  with  ointment. 

The  use  here,  by  Jesus  himself,  of  the  figurative  ex- 
pression, "she  has  washed  my  feet  with  her  tears," 
misled  the  author  of  Luke,  into  conceiving  and  hence 
expressing,  a  literal  and  complete  washing  of  feet,  fol- 
lowed by  wiping  them  in  the  manner  described. 

This  account  is  not  in  the  other  canonical  gospels. 
It  is  simply  a  question  between  Marcion  and  Luke. 


258       FOURTH   PERIOD. 


A.  D.  130  to  A.  D.  170. 


VII. 
JESUS  REBUKING  THE  STORM. 


MARCION,  5.  22. 
He  was  sleeping  with  the  sailors,  and 


lie  arose,  and  rebuked  the  wind,  and 
the  sea. 


LUKE,  8.  23,  24. 

23.  But  as  they  sailed,  he  fell  asleep : 
and  there  came  down  a  storm  of  wind 
on  the  lake;  and  they  were  filled  (with 
water),  and  were  in  jeopardy. 

24.  And  they  came  to  him,  and  a- 
woke  him,  saying' :  Master,  Master,  we 
perish!    Then  he  arose,  and  rebuked 
the  wind,  and  the  rag-ing- of  the  water: 
and  they  ceased,  and  there  was  a  calm. 


The  language  of  Marcion,  as  given  by  Epiphanius,  is 
highly  elliptical.  It  was  probably  preceded  by  some 
sentence,  having  reference  to  the  storm.  The  text  of 
the  synoptics  is  more  copious;  especially  Mark,  in  which 
a  pillow  is  provided,  for  the  head  of  Jesus. 

VIII. 
HEALING  OF  THE  WOMAN. 


MARCION,  5.  41. 
And  a  woman,  touching  him,  was 


healed  of  an  issue  of  the  blood.    And 
the  Lord  said,  Who  has  touched  me? 


LUKE,  8.  43  to  45. 

43.  And  a  woman,  having  an  issue 
of  blood  twelve  years,  who  had  spent 
all  her  living  upon  physicians,  neither 
could  be  healed  by  any, 

44.  Came  behind  him,  and  touched 
the  border  of  his  garment;   and  im- 
mediately her  issue  of  blood  stanched. 

45.  And  Jesus  said,  Who  touched 
me  ?    When  all  denied.  Peter  and  they 
who  were  with  him,  said,  Master,  the 
multitude  throng  thee  and  press  thee, 
and  sayest  thou,  Who  touched  me  ? 


If  these  accounts  came  from  a  common  manuscript, 
it  had  passed  through  many  hands,  before  reaching  the 
author  of  Luke. 

IX. 


MARCIOX,  6.  22. 

Saying;  The  Son  of  Man  must^  suffer 
many  things,  and  be  put  to  death,  and 
after  three  days,  rise  again. 


LUKE,  9.  22. 

Saying:  The  son  of  man  must  suffer 
many  things,  and  be  rejected  by  the 
elders,  and  chief  priests  and  scribes, 
and  be  slain,  and  be 'raised  the  third 
day. 


MARCION  AND  LUKE 


COMPARED.         259 


X,     XI,     XII,     XIII,     XIV. 


MARCION,  6.  30. 
And  behold  two  men  talked  with 

him;  Elias  and  Moses  in  glory. 


MARCION,  6.  84. 

From  the  cloud  a  voice,  saying:  This 
is  my  beloved  son. 


MARCTON,  6.  40. 

And  he  said  to  them,   0,  faithless 
generation;  how  long  shall  I  suffer  you  ? 


MARCION,  7.  21. 

In  that  hour,  he  rejoiced  in  the  spir- 
it, and  said:  I  thank  thee,  Lorcf  of 
heaven,  that,  &c.  [balance  of  the  verse 
substantially  as  in  Luke.] 

MARCION,  7.  25. 

Master,  doing  what  shall  I  obtain 
life? 


LUKE,  9.  30,  31. 

30.  And  behold,  there  talked  with 
him  two  men,  who  were  Moses  and 
Elias. 

31.  Who  appeared   in  glory,    and 
spake  of  his  decease,  which  he  should 
accomplish  at  Jerusalem. 


LUKE  9.  36. 

And  there  came  a  voice  out  of  the 
cloud,  saying:  This  is  my  beloved  son. 
Hear  him. 


LUKE,  9.  41. 

And  Jesus,  answering,  said:  0  faith- 
less and  perverse  generation !  How  long 
shall  I  be  with  you,  and  suffer  you  ? 


LUKE,  10.  21. 

hi  that  hour,  Jesus  rejoiced  in  spirit, 
and  said,  I  thank  thee,  0  Father,  Lord 
of  heaven  and  earth,  that,  &c. 


LUKE,  10.  25. 

Master,  what  shall  I  do  to  inherit 
eternal  lite? 


The  word  aiwviov,  (eternal),  was  inserted  by  the  author  of  Luke,  to 
make  more  clear  the  meaning  of  Marcion. 

The  argument  of  Tertullian,  [adv.  Mar.  4.  25],  that  Marcion  struck  out 
ai&nov,  so  that  the  question  might  be  confined  to  this  life,  is  weak  and 
untenable. 

XV,      XVI. 


MARCION,  7.  26. 

And  he  said  unto  him,  what  is  writ- 
ten in  the  law? 


MARCION,  8.  5. 

And  shall  go  unto  him  at  midnight, 
asking  for  three  loaves? 


LUKE,  10.  26. 

He   said  unto  him,   what  is  writ- 
ten in  the  law  ?    How  readest  thou  ? 


LUKE,  11.  5. 

And  shall  go  unto  him  at  midnight, 
and  say  unto  him,  Friend,  lend  me 
three  loaves. 


260       FOURTH  PERIOD. 


A.  D.  130    to    A.  D.  170. 


XVII,     XVIII,     XIX,     XX. 


MARCION,  8.  6. 

Ask,  and  it  shall  be  given.  [Atrei- 
re,  -H.a.1 


MARCION  8.  7,  8. 

7.  Who  of  you,  being  a  father,  if 
his  son  ask  a  fish,  instead  of  a  fish, 
will  give  to  him  a  serpent?    Or  instead 
of  an  egg,  a  scorpion? 

8.  If  ye,  then,  being  evil,  know  how 
to  give  good  gifts,  unto  your  children, 
how  much  more  your  Father  who  is  in 
heaven  ? 


MARCION,  8.  24. 

This  is  an  evil  generation;  they  seek 
sign;  no  sign  shall  be  given  it. 


MARCION,  9.  4. 
I  say  unto  you,  be  not  afraid  of  them 


that  kill  the  body;  fear  him  who  has 
er  after  killing,  to  cast  into  hell. 
yeevvav.] 


LUKE,  11.  9. 

Ask,  and  it  shall  be  given  yon.  \At- 
rsire,  nal 


LUKE,  11.  11  to  13. 

11.  If  a  son  shall  ask  bread  of  any 
of  you  that  is  a  father,  will  he  give 
him  a  stone?    Or  if  he  ask  a  fish,  will 
he  for  a  fish,  give  him  a  serpent? 

12.  Or  if  he  shall  ask  an  egg,will  he 
offer  him  a  scorpion  ? 

13.  If  ye  then,  being  evil,  know  how 
to  give  good  gifts  unto  your  children,, 
how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them 
that  ask  him  ? 


LUKE,  11.  29. 

This  is  an  evil  generation;  they  seek 
a  sign,  and  there  shall  no  sign  be  giv- 
en It  but  the  sign  of  Jonas  the  prophet. 


LUKE,  12.  4,  5. 

4.  But  I  say  unto  you  my  friends,, 
be  not  afraid  of  them  that  kill  the 
body,  and  after  that,  have  no  more 
that  they  can  do. 

5.  But  I  will  forewarn  you  whom  ye 
shall  fear;  fear  him  who,  after  he  hath 
killed,   hath  power  to  cast  into  hell. 
[h$  TTJV  yeevrar.}  Yea,  I  say  unto 
you,  fear  him. 


The  last  passage  illustrates,  throughout,  the  prevail- 
ing practice  of  verbal  accumulation.  The  language  of 
Jesus,  "I  say  unto  you,"  becomes,  when  it  reaches  the 
author  of  Luke,  "I  say  unto  you  my  friends;"  "Be  not 
afraid  of  them  who  kill  the  body,"  becomes,  "Be  not 
afraid  of  them  that  kill  the  body,  and  after  that,  have 
no  more  that  they  can  do;"  &c. 


MABCION  AND  LUKE 


COMPARED. 


261 


XXI,     XXII,     XXIII, 
MARCION,  9.  5. 

Him  shall  also  the  Son  of  Man  con- 
fess before  God. 


MAKCION,  9.  34. 

And  if  he  shall  come  in  the  evening 
watc-h.  and  shall  find  them  so,  blessed 
are  those  servants. 


MARCION,  9.  42. 
And  the  Lord  of  that  servant  will 


come,  and  will  cut  him  in  sunder,  and 
will  appoint  his  portion  with  the  un- 
believers. 

MARCION,  13.  29. 

Abraham  saith  unto  him,  They  have 
Moses  and  the  prophets,  let  them  hear 


them.    Not  after  one  has  risen  from 
the  dead,  will  they  listen. 


MARCION,  14. 10. 

So  likewise  ye,  when  ye  shall  have 
done  all  those  things  which  are  com- 
manded you. 


MARCION,  15.  31,  32. 

81.  And  it  came  to  pass,  as  he  came 

near  to  Jericho,  a  blind  man  cried  out, 


Jesus,  thou  Son  of  David,  have  mercy 
on  me. 

'.'<•!.  And  when  he  had  healed  him, 
he  said,    Thy  faith  hath  saved  thee. 


XXIV,     XXV,     XXVI. 
Luke,  12.  8. 

Him  shall  the  Son  of  Man  also  con- 
fess before  the  angels  of  God.  [Simi- 
lar difference  in  the  next  verse.] 

LUKE,  12.  38. 

And  if  he  shall  come  in  the  second 
watch,  or  come  in  the  third  watch,  and 
find  them  so,  blessed  are  those  ser- 
vants. 

LUKE,  12.  46. 

The  lord  of  that  servant  will  come 
in  a  day  when  he  looketh  not  for  him, 
and  at  an  hour  when  he  is  not  aware, 
and  will  cut  him  in  sunder,  and  will 
appoint  him  his  portion  with  the  un- 
believers. 

LUKE,  16.  29  to  31. 

29.  Abraham  saith  unto  him,  They 
have  Moses  and  the  prophets;  let  them 
hear  them. 

30.  And  he  said,  Nay,  father  Abra- 
ham; but  if  one  went  unto  them  from 
the  dead,  they  will  repent. 

31.  And  he  said  unto  him,  If  they 
hear  not  Moses  and  the  prophets,  nei- 
ther will  they  be  persuaded,  though 
one  rose  from  the  dead. 

LUKE,  17.  10. 

So  likewise  ye,  when  ye  shall  have 
done  all  those  things  which  are  com- 
manded you,  say,  We  are  unprofitable 
servants:  we  have  done  that  which 
was  our  duty  to  do. 

LUKE,  18.  35  to  43. 

35.  And  it  came  to  pass,  that  as  he 
was  come  nigh  unto  Jericho,  a  certain 
blind  man  sat  by  the  way  side,  beg- 
ging: 

36.  And  hearing  the  multitude  pass 
by,  he  asked  what  it  meant. 

37.  And  they  told  him,  that  Jesus 
of  Nazareth  passeth  by. 

38.  And  he  cried,    saying:    Jesus, 
thou  Son  of  David,  have  mercy  on  me ! 

39.  And  they  who  went  before,  re- 
buked him,  that  he  should  hold  hia 


262       FOURTH  PERIOD. 


A.D.  130  to  A.D.  170. 


peace;  but  he  cried  so  much  the  morer 
Son  of  David,  have  mercy  on  me. 

40.  And  Jesus  stood,  and  command- 
ed him  to  be  brought  unto  him;  and 
when  he  was  come  near,   he  asked 
him, 

41.  Saying:  What  wilt  thou  that  I 
shall  do  unto  thee '?  And  he  said,  Lord, 
that  1  may  receive  my  sight. 

42.  And  Jesus  said  unto  him,    Re- 
ceive thy  sight.    Thy  faith  hath  saved 
thee. 

43.  And  immediately  he  received 
his  sight,  and  followed  him,  &c. 


XXVII,     XXVIII, 
MARCION,  16.  9. 
And  Jesus  said  unto  him,  This  day 


is  salvation  come  to  this  house. 


MARCION,  19.  4. 

And  he  communicated  with  the  cap- 
tains, how  he  might  betray  him  unto 
them. 


MARCION,  19.  14. 

And  he  sat  down,  and  the  twelve 
apostles  with  him. 


MARCION,  19.  51. 

And  striking  him,  they  said,  Proph- 
esy; who  is  it  that  smote  thee? 


XXIX,     XXX. 

Luke,  19.  9. 

And  Jesus  said  unto  him,  This  day 
is  salvation  come  to  this  house,  foras- 
much as  he  also  is  a  Son  of  Abraham. 


LUKE,  22.  4. 

And  he  went  his  way,  and  com- 
muned with  the  chief  priests  and  cap- 
tains, how  he  might  betray  him  unto 
them. 

LUKE,  22.  14. 

And  when  the  hour  was  come,  he  sat 
down,  and  the  twelve  apostles  with 
him. 

LUKE,  22.  64. 

And  when  they  had  blindfolded  him, 
they  struck  him  on  the  face,  and  asked 
him,  saying:  Prophesy;  who  is  it  that 
smote  thee? 


The  account  in  Marcion,  besides  being  shorter,  is  the 
more  natural.  Being  struck  from  behind,  or  by  a 
stranger,  Jesus  was  called  upon  to  tell  who  struck 
him.  It  was  an  impulsive  action. 

But  the  author  of  Luke  has  the  Jews  deliberately 
blindfold  Jesus,  before  striking  him. 


XXXI. 

MARCION,  20.  45. 
And  crying  out  with  a  loud  voice,  he 


expired. 


LUKE,  23.  46. 

And  when  Jesus  had  cried  with  a 
loud  voice,  he  said,  Father,  into  thy 
hands  I  commend  my  spirit;  and  hav- 
ing said  thus,  he  gave  up  the  ghost. 


MARCION  AND  LUKE 


COMPARED.       263 


These  dying  words  of  Jesus  are  not  in  either  of  the 
other  three  canonical  gospels.  They  may  have  been 
taken  by  the  author  of  Luke  from  the  Acts  of  Pilate, 
or  from  a  later  version  of  the  manuscript  used  by 
Marcion. 

XXXII,     XXXIII,     XXXIV,     XXXV,     XXXVI. 
MARCION,  20.  49.  LUKE,  23.  50  to  53. 


And  behold,  a  man  named  Joseph, 
taking  down  the  body,  wrapped  it  up, 
and  placed  it  in  a  hewn  tomb. 


MARCION,  20.  52. 

And  returning,  they  rested  the  sab- 
bath day,  according  to  the  command- 
ment. 


MARCION,  21.  6. 

He  has  risen;    remember  what   he 
said,  while  yet  living. 


MARCION,  21.  7. 

That  it  was  necessary  that  the  Son 
of  Man  should  suffer,  and  be  delivered 
up. 


MARCION,  21,  37. 
And  he  said  unto  them,  Why  are  ye 

troubled?  Behold  my  hands  and  my 

feet;  a  spirit  hath  not  bones,  as  ye  see 
me  have. 


50.  And  behold,  there  was  a  man 
named  Joseph,  a  counselor;  and  he* 
was  a  good  man,  and  a  just; 

51 .  (The  same  had  not  consented  to 
the  counsel    and    deed  of  them;   he 
was  of  Arimathea,  a  city  of  the  Jews; 
who  also  himself  waited  for  the  king- 
dom of  God.) 

52.  This  man  went  unto  Pilate,  and 
begged  the  body  of  Jesus. 

53.  And   he  .took    it    down,    and 
wrapped  it  in  linen,  and  laid  it  in  a 
sepulcher,    that  was  hewn  in  stone, 
wherein  never  man  before  was  laid. 

Luke,  23.  56. 

And  they  returned,  and  pivpnn-d  spi- 
ers ;;nd  ointments;  and  n-strd  MM- sab- 
bath day,  according  to  the  command- 
ment. 

LUKE,  24.  6. 

He  is  not  here,  but  is  risen ;  remember 
how  he  spake  unto  you,  when  he  was 
yet  in  Galilee. 

LUKE,  24.  7. 

Saying:  The  Son  of  Man  must  be 
delivered  into  the  hands  of  sinful  men, 
and  be  crucified,  and  the  third  day, 
rise  again. 

LUKE,  24.  38,  39. 

38.  And  he  said  unto  them,   Why 
are  ye  troubled  ?  and  why  do  thoughts 
arise  in  your  hearts  V 

39.  Behold  my  hands  and  my  feet, 
that  it  is  I,    myself;   handle  me  and 
see;  for  a  spirit   hath  not  flesh  and 
bones,  as  ye  see  me  have. 


264:       FOURTH   PERIOD. 


A.  D.  130   to  A.  D.  170. 


THE     OTHER     SIDE. 

We  will  now  give  the  cases,  where  the  text  of 
Marcion  is  the  more  copious: 

I. 

MARCION,  5.  20.  LUKE,  8.  21. 

According  to  Volkmar,  (though  not  in  the  schedule 
or  scholion  of  Epiphanius),  in  this  verse,  after  the  words, 
"And  he  answered  and  said  unto  them,"  is  the  question, 
"Who  are  my  mother  and  my  brethren?"  Balance 
of  the  verse,  same  as  in  Luke. 

Volkmar  may  have  taken  some  of  his  variations  from 
the  "Dialogues,"  &c.  attributed  to  Origen;  to  which  he 
appears  to  have  given  too  much  attention; 

II,      III,      IV,      V,      VI. 


MARCION,  ,  9.  26. 

And  your  Father  knoweth  that  ye 
have  need  of  these  things  of  the  flesh; 
[rcov 


MARCION,  14.  2. 
[On  the  authority  of  Volkmar.  J 
It  would  be  better  for  him,  if  he  had 
not  been  born;  or  if  a  mill-stone  were 
hanged  about  his  neck,  &c. 

[This  may  have  been  the  reading 
of  Luke  at  that  time.  See  Tertullian 
adv.  Marcion,  4.  35.] 

MARCION,  17.  25. 
But  they  who   shall  be  accounted 
worthy  of  God,  to  obtain  that  world,  &c. 

MARCION,  20.  2. 

And  they  began  to  accuse  him,  say- 
ing: We  found  this  fellow  perverting 
the  nation,  and  destroying  the  law  and 
the  prophets,  and  forbidding  to  give 
tribute  to  Caesar,  and  turning  away  the 
women  and  children. 

MARCION,  21.  5. 

And  as  they  were  afraid,  and  bowed 
down  their  faces  to  the  earth,  those  in 
white  clothing  said  to  them,  &c. 


LUKE,  12.  30. 

And  your  Father  knoweth  that  ye 
have  need  of  these  things. 

• 

LUKE,  17.  2. 

It  were  better  for  him.  that  a  mill- 
stone were  hanged  about  his  neck,  &c. 


LUKE,  20.  35. 

But  they  who  shall  be  accounted 
worthy  to  obtain  that  world,  &c. 

LUKE,  23.  2. 

And  they  began  to  accuse  him  say- 
ing: We  found  tnis  fellow  perverting 
the  nation,  and  forbidding  to  give  trib- 
ute to  Caesar,  saying  that  he  himself  is 
Christ,  a  King. 


LUKE,  24.  5. 

And  as  they  were  afraid,  and  bowed 
down  their  faces  to  the  earth,  they 
said  unto  them  &c. 


CHRISTIAN  WRITERS.  MARCION.       265 

• 

Here  are  six  cases  in  Marcion,  against  thirty-six  in 
Luke;  or  35  new  words  in  Marcion,  to  660  in  Luke.  If 
to  these  we  add  315  verses  of  Luke  which  are  not  in 
Marcion  in  any  form,  we  have  a  ratio  of  1  to  230. 

The  strength  of  the  argument,  then,  based  upon  the 
principle  of  accretion,  would  be  as  230  to  1,  that  the 
Gospel  of  Marcion  was  first  written. 

But  there  is  other  evidence  of  priority.  The  Gospel 
of  Marcion  is  more  simple  and  natural,  not  only  in  the 
mode  of  expression,  but  in  the  order  of  arrangement. 

In  the  fourth  chapter  of  Luke,  Jesus  is  represented 
as  being  tempted  in  the  wilderness,  immediately  after 
his  baptism;  thence  he  returned  into  Galilee,  and  came 
to  Nazareth;  [Luke,  4.  16];  where  his  public  ministry 
commenced.  But  though  commencing  at  Nazareth, 
he  is  made  to  refer  [v.  23],  to  works  which  he  had  done 
at  Capernaum;  a  place  to  which  he  goes,  afterward, 
[v.  31.] 

In  Marcion,  on  the  contrary,  his  public  ministry 
commenced  at  Capernaum;  [Marcion,!.  1];  whence,  [v. 
10],  he  came  to  Nazareth,  and  preached;  and  here,  in 
the  natural  order,  [v.  13],  he  refers  to  the  works  done 
at  Capernaum. 

This  accords  with  the  Gospel  of  Matthew,  which  re- 
presents that  Jesus  did  not  commence  preaching,  until 
after  he  had  taken  up  his  residence  in  Capernaum. 
j  Matt.  4.  13  to  17.]  Mark  follows  Luke.  Matthew  and 
Marcion  were  probably  from  a  common  manuscript. 

In  the  Gospel  of  John,  Jesus  is  represented  as  per- 
forming his  first  miracle  in  Cana  of  Galilee,  after  which 
he  went  down  to  Capernaum.  [John  2.  11,  12.]  This 
therefore,  is  confirmatory  of  Marcion. 

It  is  probable  that  in  Luke,  the  manuscripts  were  put 
together  out  of  their  natural  order,  and  that  this  dis- 
order was  followed  in  Mark.  It  was  the  opinion  of 


266  FOURTH  PERIOD.  A.  D.  130  to  A.  D.  170. 

Griesbach  that  the  author  of  Mark  had  before  him  the 
whole  of  the  present  Gospel  of  Luke.  Schleiermacher 
thinks  he  had  some  of  the  manuscripts  which  comprise 
the  Gospel  of  Luke. ' 

All  the  arguments  of  Schleiermacher,  showing  that 
Luke  consisted  of  a  compilation  of  older  manuscripts, 
will  apply  with  equal  force  to  Marcion,  so  far  as  it  con- 
tains the  same  material.  It  is  not  necessary,  therefore,, 
to  assume  that  either  of  these  gospels  was  formed  di- 
rectly from  the  other.  It  may  well  be,  that  common 
manuscripts  were  used. 

At  the  same  time,  the  fact  that  nearly  every  word  of 
Marcion  is  in  Luke,  besides  much  additional  matter,  is 
strongly  suggestive  of  the  theory,  that  the  author  of 
Luke  had  before  him,  besides  other  material,  the  Gospel 
of  Marcion  entire.  On  the  supposition  that  Marcion 
was  last  written,  it  is  difficult  to  conceive  why  he  should 
have  excluded  so  large  a  portion  of  the  Gospel  of  Luke, 
especially  as  it  is  now  conceded  that  it  was  not  done 
for  dogmatic  purposes.  On  the  other  hand,  if  Luke 
was  written  last,  the  accumulations  were  in  accordance 
with  the  spirit  of  the  age,  and  the  practice  of  the  times. 
Besides,  it  was  necessary  to  have  a  gospel  different 
from  that  of  Marcion,  who  was  a  heretic.  There  is  no 
satisfactory  evidence  that  Marcion  had  seen  either  of 
the  canonical  gospels,  or  had  even  heard  of  them. 

The  first  two  chapters  of  Luke  were  wanting  in  the 
gospels  of  the  first  century.  They  were  also  wanting 
in  the  Gospel  of  the  Hebrews,  or  Nazarenes,  about  A. 
D.  125,  as  well  as  in  the  Gospel  of  Marcion,  A.  D.  145. 
They  first  appeared  in  the  Protevangelion,  about  A. 
D.  125,  and  were  probably  not  deemed  by  Marcion, 
authentic. 

(1.)  Schlei.  on  Luke,  p.  91. 


CSWST1AX    WfUimS.  JUSTIX  MAKXY8.      267 


CHAPTER    XXI. 

SECOND  HALF  OF  FOURTH  PERIOD. 

JUSTIN  MARTYR.— A.  D.  150  to  160. 

There  has  been  much  diversity  of  opinion  as  to  the 
time  when  Justin  Martyr  lived,  and  wrote  his  far-famed 
Apologies. 

His  first  Apology  was  supposed  by  Page,  Neander, 
Otto,  Semisch  and  others,  to  have  been  written,  A.  D. 
139.  But  the  reason  given  for  the  opinion  was,  that 
Verissimus  became  Caesar  in  139,  and  it  was  thought, 
if  the  First  Apology  had  been  written  after  that  date, 
he  would  have  been  styled  Caesar  by  Justin.  He  calls 
him  "the  philosopher;"  a  title  in  which  Justin  himself 
took  great  pride.  He  says: 

"Do  you,  then,  since  ye  are  called  pious  and  philosophers;  guardians  of  jus- 
tice and  lovers  of  learning,  give  good  heed,  and  hearken  to  my  address. — 1st 
Apology,  ch.  2. 

And  again:  "This  judgment  of  yours,  0  Urbicus,  does  not  become  the  Em- 
peror Pius,  nor  the  philosopher,  the  son  of  Caesar,  nor  the  sacred  senate." — 2d 
Apology,  ch.  2. 

Here  Verissimus  is  called  the  philosopher,  in  the 
Second  Apology,  also,  which  is  admitted  by  all,  to  have- 
been  written  after  139.  The  title  "philosopher"  was  at 
that  time,  esteemed  a  very  honorable  one.  The  em* 
bassy  or  apology  of  Athenagoras,  A.  D.  177,  was  addressed 
as  follows: 


268       FOURTH   PERIOD.  A.  D.  130    to   A.  V.  110. 

"The  Embassy  of  Athenagoras,  the  Athenian,  a  phi- 
losopher and  a  Christian,  concerning  Christians,  to  the 
Emperors  Marcus  Aurelius  Antoninus,  and  Lucius  Au- 
relius  Commodus,  Armeniaci,  Sarmatici,  and  above  all, 
philosophers." 

There  are  other  considerations,  which  go  strongly 
against  so  early  a  date. 

Justin  was  born,  A.  D.  114,  and  therefore  would  be 
but  25  years  of  age,  in  139. 

Again:  Marcion  did  not  come  to  Rome,  until  about 
140.  The  date  is  'generally  fixed  at  142.  But  Justin, 
in  the  First  Apology,  speaks  of  him  in  terms  which  im- 
ply that  he  had  been  a  long  time,  disseminating  his 
docrines. 

"And  there  is  Marcion,  a  man  of  Pontus,"  says  he,  "who  is  even  at  this  day 
alive,  and  teaching  his  disciples  to  believe  in  some  other  god  greater  than  the 
Creator."— 1st  Apology,  ch.  26. 

Still  further:  Justin  himself  says  impliedly,  that  he 
was  writing  150  years  after  Christ: 

"But  lest  some  should,  without  reason,"  says  he,  "and  for  the  perversion  of 
what  we  teach,  maintain  that  we  say  that  Christ  was  born  one  hundred  and 
fifty  years  ago,  under  Cyrenius,  and  subsequently,  in  the  time  of  Pontius  Pi- 
late, taught  what  we  say  he  taught,"  &c—  1st  Apology,  ch.  46. 

Those  who  contend  for  an  early  date,  claim  that  Jus- 
tin is  here  speaking  in  round  numbers,  merely.  But  if, 
when  writing  in  139,  he  wished  to  speak  in  round  num- 
bers, would  he  not  have  said  140?  Some  writers,  seeing 
that  for  this  reason,  the  date  should  be  nearer  150  than 
140,  have  placed  it  at  146  to  148.  Burton  has  148. ' 

We  think  it  consists  better  with  the  age  of  Justin, 
and  with  what  he  says  of  Marcion,  as  well  as  with  a 
true  construction  of  this  passage,  to  take  the  150  years 
as  the  true  time,  certainly  the  minimum  time  after  the 

(1.)  Ecc.  Hist.  Vol.  2,  p.  111. 


CHRISTIAN   WRITERS.  JUSTIN  MARTYR.        269 

birth  of  Christ,  when  the  First  Apology  was  written. 
This  is  the  opinion  of  Tillemont,  Fleury,  Ceillier,  Dr. 
l)e  and  others,  and  is  sanctioned  by  the  authority  of 
Norton.  Dr.  Davidson  speaks  of  Justin  as  flourishing 
about  150,  though  he  is  inclined  to  date  the  Apology 
two  or  three  years  earlier. 

We  have  thought  it  necessary  to  review  the  evidence 
on  this  question,  because  of  its  importance,  and  because, 
though  the  evidence  of  a  later  date  than  139,  appears 
almost  overwhelming,  we  find,  in  the  very  valuable  en- 
cyclopedia of  McClintock  and  Strong,  it  is  still  stated, 
that  the  First  Apology  was  written,  A.  D.  139. ' 

WHAT  GOSPELS  WERE  USED  BY  JUSTIN? 

This  is  a  question  of  the  highest  importance.  We 
have  now  come  to  the  middle  of  the  second  century, 
and  to  one  of  the  ablest  and  most  celebrated  of  the 
fathers;  one  whose  works  are  famous  for  the  zeal  and 
piety  which  they  display. 

Canon  Westcott,  through  some  seventy-five  pages, 
labors  with  great  earnestness,  and  with  much  ability, 
to  show  that  Justin  Martyr  was  acquainted  with  the 
canonical  gospels. 

At  the  very  threshold  of  the  subject,  we  are  met  by 
the  fact,  that  nowhere  in  all  the  writings  of  Justin, 
does  he  once  so  much  as  mention  any  of  those  Gospels. 
Nor  does  he  mention  either  of  their  supposed  authors, 
except  John.  Once  his  name  occurs.  Not  however,  as 
the  author  of  a  gospel,  but  in  such  a  connection  as 
raises  a  very  strong  presumption,  that  Justin  knew  of 
no  gospel  of  John  the  Apostle: 

"And  further,"  says  he.  "there  was  a  certain  man  with  us,  whose  name  was 
John,  one  of  the  apostles  of  Christ,  who  prophesied,  by  a  revelation  that  was 

(1.)  Article,  "Marcion."  The  article  ia  accredited  to  Prof.  Worman,  of 
Drew  Theological  Seminary. 


270       FOURTH  PERIOD,  A.  D.  130  to  A.  D.  170. 

made  to  him,  that  those  who  believed  in  our  Christ,  would  dwell  a  thousand 
years  in  Jerusalem;  and  that  thereafter,  the  general,  and  in  short,  the  eternal 
resurrection  and  judgment  of  all  men,  would  likewise  take  place." — Dialogue 
with  Trypho,  ch.  81. 

This  language  is  quite  inconsistent  with  the  theory, 
that  John  was  the  author  of  a  gospel  then  well  known 
and  generally  received,  and  which  was  a  part  of  the 
"Memoirs  of  the  Apostles,"  used  and  referred  to  by 
Justin. 

The  failure  of  Justin  Martyr  to  refer  to  either  of  the 
supposed  authors  of  the  four  gospels,  as  a  writer  of 
such  a  book,  becomes  still  more  significant,  when  it  is 
considered  how  often  he  refers  to  the  Old  Testament 
writers  by  name,  (nearly  200  times  in  all),  and  that  be- 
sides "The  Memoirs  of  the  Apostles,"  the  title  of  which 
is  somewhat  indefinite,  he  specifically  mentions  twro 
gospels,  one  of  wjiich,  the  Acts  of  Pilate,  is  still  extant. 
The  other,  the  Gospel  of  Peter,  is  lost. 

The  argument  of  Westcott  and  others  is,  that  inas- 
much as  there  are  found  in  the  canonical  gospels, 
passages  closely  resembling  those  quoted  by  Justin, 
and  in  two  or  three  instances,  passages  exactly  the 
same,  that  by  the  Memoirs  of  the  Apostles,  which  Jus- 
tin frequently  refers  to,  he  must  mean  the  canonical 
gospels. 

On  the  contrary,  it  has  been  shown,  by  Hilgenfeld, 
Credner,  Mayerhoff  and  others,  and  more  lately,  by  the 
author  of  "Supernatural  Religion,"  who  has  reviewed 
the  whole  subject  with  great  ability,  that  the  argument 
based  upon  the  similarity  of  these  passages,  is  entirely 
inconclusive,  That  except  in  two  or  three  instances, 
it  becomes  necessary,  in  order  to  .  obtain  parallels,  to 
put  together,  not  only  passages  from  different  portions 
of  the  same  gospel,  but  in  some  cases,  passages  from 
different  gospels.  Also  that  by  this  process  the  con- 


CHRISTIAN    WRITERS.  JUSTIN  MARTYR.      271 

nection  is  broken  up,  while  the  quotations  in  Justin 
have,  for  the  most  part,  a  consecutive  order,  and,  as  is 
shown  by  the  context,  had  such  an  order  in  the  gospel 
from  which  they  were  taken. 

There  are  also  a  number  of  sayings  of  Christ,  given 
by  Justin  as  quotations,  which  are  not  in  the  canonical 
gospels  at  all. 

Again,  the  references  of  Justin  to  the  various  inci- 
dents in  the  life  of  Jesus,  show  a  divergence  from  the 
canonical  gospels,  not  only  in  the  mode  of  stating 
facts,  but  in  the  facts  themselves.  In  some  instances, 
they  point  unmistakably  to  a  known  source,  whence 
they  were  taken. 

While  in  Luke  and  Matthew,  the  genealogy  of  Jesus 
is  traced  through  Joseph,  Justin  traces  it  through 
Alary.  In  the  Protevangelion,  of  the  use  of  which  by 
Justin  there  is  much  evidence,  Mary  is  said  to  be  of  the 
lineage  of  David. l 

Justin,  in  relating  the  announcement  to  Mary,  has 
the  angel  say,  "Behold,,  thou  shalt  conceive  of  the  Holy 
Ghost,  and  shalt  bear  a  Son,  and  he  shall  be  called  the 
Son  of  the  Highest,  and  thou  shalt  call  his  name  Jesus, 
for  he  shall  save  his  people  from  their  sins." a 

In  the  Protevangelion,  the  angel  says  to  Mary, 

"The  power  of  the  Most  High  shall  overshadow  thee;  wherefore  also  the  holy 
thing  which  shall  be  born  of  thee  shall  be  called  the  Son  of  the  Highest,  [in 
on<-  version,  the  'Son  of  the  living  God,']  and  thou  shalt  call  his  name  Jesus; 
for  he  shall  save  his  people  from  their  sins." — [Chapter  11.] 

In  Luke,  the  closing  of  the  salutation  is, 

"Therefore  also,  that  holy  thing  which  shall  be  born  of  thee,  shall  be  called 
the  Son  of  God."— [Luke,  1.  :;:>.] 

The  closing  phrase,  "for  he  shall  save  his  people  from 
their  sins,"  which  is  exactly  the  same  in  the  Apology 

(1.)  Protevangelion,  ch.  10. 
(2.)  Apology,  1.  38. 


272       FOURTH  PERIOD.  AD.  130  to  A.  2).  170. 

and  in  the  Protevangelion,  is  not  in  this  passage  of 
Luke;  neither  is  it  in  the  31st  verse,  which  reads,  "And 
behold,  thou  shalt  conceive  in  thy  womb,  and  bring 
forth  a  son,  and  shalt  call  his  name  Jesus." 

Again,  in  one  version  of  the  Protevangelion,  the  an- 
gel says  to  Mary,  "Fear  not  Mary,  for  thou  hast  found 
favor  before  the  Lord,  and  thou  shalt  conceive  of  his 
Word." 1 

Justin,  after  quoting  what  the  angel  said  to  Mary, 
but  without  giving  his  authority,  says: 

"It  is  wrong  therefore,  to  understand  the  spirit  and  the  power  of  God,  n  - 
thing  else  than  the  Word,  who  is  also  the  first-born  of  God,  as  tlie  af'or 
prophet  Moses  declared;  and  it  was  this  which,  when  it  came  upon  the  virgin 
and  overshadowed  her,  caused  her  to  conceive;  not  by  intercourse,  but  by 
power." 

Nothing  of  this  in  Luke.    Justin  then  adds: 

"And  the  name  Jesus,  in  the  Hebrew  language,  means  Savior,  in  the  Greek 
tongue;1'  and  continuing,  he  repeats  the  closing  words  in  the  announcement 
to  Mary,  thus: 

"Wherefore,  too,  the  angel  said  to  the  virgin,  "Thou  shalt  call  his  name 
Jesus,  for  he  shall  save  his  people  from  their  sins.1'— Apology,  ch.  33. 

This  deliberate  repetition  of  the  sentence,  in  the  same 
words,  indicates,  quite  conclusively,  that  he  was  quot- 
ing the  words  of  the  Protevangelion,  from  that  gospel, 
or  from  some  other  now  lost. 

Tischendorff  himself  thinks  this  passage  was  a  recol- 
lection from  the  Protevangelion,  and  that  it  wa>, 
"unconsciously  added,  by  Justin,  to  the  account  in 

Luke."2 

Justin,  when  speaking  of  the  journey  of  Joseph  and 
Mary  to  Bethlehem,  says: 

"On  the  occasion  of  the  first  census,  which  was  taken  in  Judgoa,  under  Cyre- 
nius,  he  (Joseph)  went  up  from  Nazareth,  where  he  lived,  to  Bethlehem. 

(1.)  Ch.  11,  as  given  by  Tischendorff,  Evang.  Apoc.  p.  21. 
(2.)  Wann  wurden,  &c.  p.  77. 


CHRISTIAN   WRITERS.  JUSTIN  MARTYR.       273 

to  which  he  belonged,  to  be  enrolled;  for  his  family  was  of  the  tribe  of  Judah, 
which  then  inhabited  that  region." — Dialoyue  with  TrypTio,  ch.  78. 

The  differences  between  the  account  of  Justin,  and 
that  in  Luke,  are  manifest. 

In  the  one,  the  census  was  taken  in  Judaea.  [In  the 
Protevangelion,  all  the  Jews  were  to  be  taxed,  who  were 
of  Bethlehem,  in  Judaea.]  In  the  other,  the  census 
was  to  extend  to  all  the  world,  or  in  other  words,  to  the 
whole  Roman  Empire.  In  the  one,  [not  in  this  passage, 
but  in  1st  Apology,  ch.  34],  Cyrenius  is  styled  "your 
first  procurator  in  Judaea,"  and  in  this  passage  it  is  stat- 
ed, that  the  going  to  Bethlehem,  was  on  the  occasion 
of  the  first  census,  which  was  taken  under  him.  In  the 
other,  the  census  is  spoken  of  as  being  made  when  Cy- 
renius was  governor  of  Syria.  In  the  one,  the  descent 
of  Joseph  is  said  to  be  from  the  tribe  of  Judah.  In  the 
other,  it  is  asserted  that  he  was  of  the  house  and  line- 
age of  David,  and  that  is  given  as  the  reason  for  going 
to  Bethlehem,  it  being  the  city  of  David. 

Justin  represents  Jesus  as  having  been  born  in  a 
cave. '  So  do  the  Protevangelion,  and  the  Gospel  of  the 
Infancy.  In  the  70th  and  78th  chapters  of  the  Dialogue, 
Justin  quotes  from  Isaiah  33.  16,  to  prove  that  it  was 
necessary,  for  the  fulfillment  of  prophecy,  that  Christ 
should  be  born  in  a  cave.  That  the  birth  of  Christ 
took  place  in  a  cave,  was  quite  generally  believed  by 
the  fathers.  Origen  and  Eusebius  state  that  the  cave 
was  shown  in  their  day. 2 

"Later  Fathers,"  says  Westcott,  "speak  of  the  cave, 
without  any  misgivings  that  they  contradict  St.  Luke." 3 

(1.)  Dialogue,  ch.  78. 

(2.)  Origen,  cont.  Gels.  1.  51,  and  Euseb.  Vita  Const.  3.  40.  See  also  Soc- 
rates, Ecc.  Hist.  1.  17;  Sozomen,  Ecc.  Hist.  2.  2;  Epiph.  Haer.  20.  1;  Jerome, 
Ep.  58,  ad  Paul.  The  reference  to  the  cave  by  Gregory  Nyssen,  has  already 
been  given.  [Ch.  10.]  Origen  refers  to  the  Gospel  of  the  Infancy. 

(3.)  Canon,  p.  92,  note;  referring  to  Origen  and  Kpiphanius. 


274        FOURTH  PERIOD.  A.  D.  130  to  A.D.  170. 

Justin  when  referring  to  the  Magi,  nearly  every  time 
speaks  of  their  coming  from  Arabia;  making  the  asser- 
tion no  less  than  nine  times.  This  must  have  been 
taken  from  some  gospel  now  lost. 

Justin  says,  speaking  of  Christ, 

"He  was  deemed  a  carpenter,  (for  he  was  in  the  habit  of  working  as  a  car- 
penter, when  among  men,  making  plows  and  yokes;  by  which  he  taught  the 
symbols  of  righteousness  and  an  active  life.)" — Dial.  ch.  88. 

In  the  copy  of  the  Gospel  of  the  Infancy  published 
by  Tischendorff, l  it  is  said  of  Jesus, 

"Now  his  father  was  a  carpenter,  and  made  at  that  time,  plows  and  yokes." 

Justin  speaks  of  a  fire  in  the  River  Jordan,  when  Je- 
sus was  baptized.  So  did  the  Gospel  of  the  Hebrews. 2 
It  is  also  mentioned  in  "The  Preaching  of  Paul."3 

Justin  has  the  Holy  Spirit  say  to  Jesus,  at  his  bap- 
tism, "This  is  my  beloved  Son;  to-day  have  I  begotten 
thee."  The  same  form  of  expression  was  in  the  Gospel 
of  the  Hebrews,  and  was  quoted  by  others  of  the  fathers. 

These  are  some  of  the  indications,  and  it  must  be 
admitted  they  are  plain  ones,  showing  that  Justin 
made  extensive  use  of  other  gospels. 

Some  of  those  used  by  him,  are  expressly  named.— 
Not  only  does  he  allude  to  the  Gospel  or  Memoirs 
of  Peter, 4  but  he  twice  cites  by  name,  the  Acts  of  Pi- 
late, or  Gospel  of  Mcodemus. 

In  the  35th  chapter  of  the  First  Apology,  he  says 
of  Christ, 

"And  after  he  was  crucified,  they  cast  lots  upon  his  vesture,  and  they  that 
crucified  him,  parted  it  among  them.  And  that  these  things  did  happen,  you 
can  ascertain  from  the  Acts  of  Pontius  Pilate." 

(1.)  Ev.  Apoc.  p.  144. 

(2.)  See  chapter  4  of  this  work,  fragment  from  Epiphanius. 
(3.)  Treatise  on  Re-Baptism,  appended  to  Cyprian's  works. 
(4.)  See  chapter  1  of  this  work. 


CHRISTIAN  WRITERS.  JUSTIN  MARTYR.       275 

Some  writers  have  thought  that  the  reference  here 
is  to  the  official  report,  said  to  have  been  made  by  Pi- 
late to  Tiberius.  At  the  same  time  it  is  conceded,  that 
even  if  such  a  report  was  made,  Justin  had  never  seen 
it.  These  writers  do  not  explain,  how  he  could  so  con- 
fidently refer  to  a  report  which  he  had  never  seen,  or 
how  such  a  report  could  contain  an  account  so  mani- 
festly founded  upon  Jewish  prophecies. 

In  the  text  of  the  gospel  called  "The  Acts  of  Pilate," 
as  published  in  the  Orthodoxographa  of  Grynseus,  is 
the  following: 

"And  they  divided  his  garments,  and  upon  his  vesture  they  cast  lots." — Acts 
of  Pilate,  ch.  10. 

Justin  says, 

"They  cast  lots  upon  his  vesture,  and  they  that  crucified  him,  parted  it 
among  them." 

And  refers  to  the  Acts  of  Pilate,  as  authority  for  the 
statement.  There  is  but  little  doubt,  that  the  gospel 
by  that  name  now  extant,  was  the  work  referred  to  by 
Justin. '  It  will  be  seen  that  the  phraseology  is  differ- 
ent from  that  in  the  canonical  gospels.  Davidson  also 
thinks  Justin  had  this  gospel. a 

Again:  In  the  48th  chapter  of  the  First  Apology, 
Justin  says: 

"And  that  it  was  predicted  that  our  Christ  should  heal  all  diseases,  and 
raise  the  dead,  hear  what  was  said:  There  are  these  words:  'At  his  coming, 
the  lame  shall  leap  as  an  hart,  and  the  tongue  of  the  stammerer  shall  be 
clear  speaking:  the  blind  shall  see,  and  the  lepers  shall  be  cleansed;  and  the 
dead  shall  rise,  and  walk  about.1  And  that  he  did  those  things,  you  can  learn 
from  the  Acts  of  Pontius  Pilate." 

A  number  of  these  miracles  are  reported  in  the  Gos- 
pel of  the  Acts  of  Pilate,  including  the  raising  from 

(1.)  This  is  the  opinion  of  Tischendorff. — Evang.  Apoc.  Proleg.  p.  64; — 
Wann  Wurden,  &c.  p.  82. 
(2.)  Canon,  p.  100. 


276  FOURTH  PERIOD.  A.  D.  130  to  A.  D.  170. 

the  dead.  It  is  undoubtedly  the  authority  referred  to 
in  this  passage  of  Justin  Martyr.  If  any  official  report 
was  ever  made  by  Pilate  to  Tiberius,  it  would  scarcely 
contain  admissions  that  a  person  whom  he  had  put  to 
death,  had  performed  such  miracles. 

If  then,  as  there  is  every  reason  to  believe,  the  Gos- 
pel of  the  Acts  of  Pilate  was  the  work  alluded  to,  we 
have,  on  the  supposition  that  the  canonical  gospSls 
then  existed,  the  extraordinary  spectacle  presented,  of 
a  writer  of  the  middle  of  the  second  century,  one  of 
the  most  prominent  fathers  of  the  church,  passing  over 
gospels  in  general  circulation,  and  which  were  consid- 
ered authoritative,  and  as  evidence  of  the  miracles  of 
Jesus,  citing  an  apocryphal  and  discredited  gospel. 

Various  other  considerations  might  be  mentioned,  af- 
fecting, with  more  or  less  force,  the  question,  as  to  what 
gospels  were  used  by  Justin.  But  let  these  suffice. 

When  it  is  considered,  That  no  one  of  the  canonical 
gospels  is  expressly  mentioned,  nor  either  of  the  sup- 
posed writers,  except  John,  and  he  under  such  circum- 
stances as  negative  the  presumption  that  Justin  knew 
of  him  as  the  author  of  a  gospel — that  Justin  refers  by 
name  to  the  writers  of  the  Old  Testament  Scriptures 
nearly  200  times — that  from  a  large  number  of  quota- 
tions from  written  accounts  of  the  sayings  of  Christ, 
only  two  or  three  agree  literally  with  the  canonical 
gospels — that  in  nearly  all  cases,  parallel  passages  can 
only  be  obtained,  by  patching  together  different  passa- 
ges, and  sometimes  from  different  gospels — that  Justin 
quotes  sayings  of  Christ  not  in  the  canonical  gospels 
—that  he  refers  to  incidents  in  the  life  of  Jesus,  not 
found  at  all  in  those  gospels,  but  which  are  in  other 
known  gospels — and  finally  that  he  cites  two  or  three 
such  by  name,  and  one  of  them  as  authority  for  the 
miracles  of  Jesus;  it  cannot  be  denied,  that  the  evidence 


CHRISTIAN    WRITERS.  JUSTIN  MARTYR.      277 

that  the  canonical  gospels  were  unknown  to  Justin 
Martyr,  is  very  strong,  and  indeed,  well  nigh  conclusive. 

There  are  two  circumstances  which  should  be  men- 
tioned, which  are  sometimes  relied  upon,  to  break  the 
force  of  this  accumulated  evidence. 

One  is,  the  fact  that  Justin  quotes  from  the  Old  Tes- 
tament loosely,  the  difference  between  his  quotations 
and  the  passages  themselves,  being,  in  several  instances, 
as  great,  as  between  the  quotations  which  have  been 
referred  to,  and  the  corresponding  passages  in  the  New 
Testament.  The  proportion  of  exact  quotations  is, 
however,  much  greater,  in  the  one  case,  than  the  other, 
there  being  over  sixty  from  the  Old  Testament,  or  nearly 
one-half  of  the  whole  number;  while  in  a  large  num- 
ber of  other  instances,  the  variation  is  very  slight. 

In  the  citations,  on  the  other  hand,  relating  to  the 
sayings  and  doings  of  Christ,  the  number  of  exact  quo- 
tations will  not  exceed  three,  out  of  nearly  a  hundred. 
Those  which  are  the  same,  consist  of  the  sayings  of 
Christ,  which  were  preserved  in  other  gospels,  and  by 
oral  tradition.  Thus,  where  the  quotations  are  the 
most  important,  and  should  therefore  more  exactly 
correspond,  they  are  found,  on  the  contrary,  the  more 
divergent. 

The  other  circumstance  is,  that  Justin  does  not  ex- 
pressly mention  Paul,  or  his  writings.  Hence,  it  is 
argued,  his  omission  to  mention  other  New  Testament 
writers,  should  not  be  looked  upon  with  surprise. 
There  is  some  force  in  the  suggestion.  At  the  same 
time,  it  is  claimed  on  the  other  side,  that  there  were 
special  reasons  for  this  omission.  The  silence  concern- 
ing Paul,  has  been  referred  to  the  well-known  schism 
between  him  and  Peter.  Justin's  works  have  been  con- 
sidered as  standing  upon  the  Petrine  side,  or  at  least, 
'as  anti-Pauline.  It  is  possible  that  some  further  ex- 


278       FOURTH  PERIOD.  A.  D.  130   to  A.  D.  110. 

planation  of  the  silence  of  Justin,  may  be  found  in  the 
fact,  that  the  only  collection  of  Paul's  epistles  then  in 
circulation,  had  been  made  by  Marcion,  a  heretic,  who 
was  peculiarly  obnoxious  to  Justin. 

In  regard  to  the  "Memoirs  of  the  Apostles,"  which 
are  referred  to  some  fifteen  or  twenty  times  by  Justin, 
as  the  source  of  many  of  his  quotations,  those  who  con- 
tend that  he  meant  the  Gospel  of  the  Hebrews, '  in 
support  of  their  theory,  point  to  the  significant  fact 
that  the  Gospel  of  the  Hebrews  was  also  known  as  "The 
Gospel  of  the  Twelve  Apostles."  This,  they  think,  was 
"The  Memoirs  of  the  Apostles,"  referred  to  by  Justin 
Martyr. 

Justin  was  of  Greek  descent,  but  was  born  at  Flavia 
Neapolis,  a  city  of  Samaria.  He  studied  in  the  various 
schools  of  philosophy,  and  afterward  became  an  earnest 
and  devoted  Christian.  He  lived  for  awhile  at  Ephesus, 
and  then  settled  in  Rome.  Here  he  suffered  martyr- 
dom, about  the  year  165. 

DOCTRINES. — Dr.  Priestly  thought  that  Justin  was  the 
first  who  advanced  the  doctrine  of  the  Divinity  of 
Christ. a 

From  the  time  of  Justin  Martyr,  the  doctrine  of  the 
Logos,  or  Word,  which  had  prevailed,  in  various  forms,, 
from  ancient  times,  and  which  had  been  so  extensively 
treated  by  Philo,  became  associated  with  the  person  of 
Jesus  Christ. 

The  "Word"  of  Philo,  was  "The  first  begotten  Son  of 
God," 3  "the  first  begotten  Word," 4  "the  Image  of  God," 
"the  Divine  Word,"  5  his  most  ancient  Word, 6  "the  Image 

(1.)  Davidson,  Ewald,  Credner,  Tischendorff,  De  Wette,  and  many  others* 
(2.)  History  of  the  Corruptions  of  Christianity,  vol.  1,  p.  46. 
(3.)  De  Agricult.  sec.  12.  (4.)  De  Confus.  Ling.  sec.  28 

(5.)  De  Somniis,  1.  sec.  12.  (6.)  Ibid.  1.  39. 


CHRISTIAN   WRITERS.  JUSTIN  MARTYR.       279 

of  God,  by  which  the  whole  world  was  created."  But 
Philo  was  a  Jew,  and  knew  nothing  of  Christ,  as  the 
Word. 

In  the  writings  of  Justin  Martyr,  this  phraseology 
was  applied  to  Jesus. '  A  similar  application  of  the 
term  was  afterward  adopted  in  the  Gospel  of  John. 

Some  allusion  to  the  Logos  is  found  in  the  Eevela- 
tion,  [19.  13],  which  appears  to  have  been  written 
before  this  time,  as  Justin  refers  to  it.3  It  is  possible 
he  might  have  taken  some  hint  from  this  passage,  or 
from  the  Gospel  of  the  Infancy,  but  it  is  probable  that 
for  his  doctrine  of  the  Logos,  he  is  more  indebted  to 
the  works  of  Philo. 

Paul  had  applied  to  Jesus,  the  language  of  the  Psalm- 
ist, "Thou  art  my  Son;  this  day  have  I  begotten  thee;" 
but  he  had  not  identified  the  Son  and  the  Word  as  the 
same.  The  "Word"  of  Paul,  was  the  written  word  of 
Scripture. 

Philo  had  said  the  Word  was  the  first  begotten  Son; 
Justin  Martyr,  applying  these  terms  to  Christ,  asserted 
that  he  was  the  Word,  the  first  and  only  begotten  Son 
of  God.  In  the  writings  of  Justin,  however,  he  is  still 
subordinated  to  the  Father.  It  remained  for  the  author 
of  the  Gospel  of  John  to  boldly  and  unqualifiedly  an- 
nounce, that  "the  Word  was  with  God,  and  the  Word 
was  God." 

(1.)  Dialogue,  chs.  87  to  100,  105,  and  other  places. 
(2.)  Dialogue,  ch.  81. 


280       FOURTH  PERIOD.  A.D.  i30  to  A.D.  170. 


CHAPTER    XXII, 

SECOND  HALF  OF  FOURTH  PERIOD. -Continued. 


APELLES — PEREGRINUS — MARCELLINA— PHILIP — SOTEE — MONTANUS — 
TATIAN. 

APELLES. — A.  D.  160. 

Apelles  is  said  to  have  been  excommunicated  by 
Marcion.  He  afterward  had  a  sect  and  a  gospel  of  his 
own.  He  was  a  Gnostic.  There  were  various  Gnostic 
sects.  One  of  their  cardinal  doctrines  was,  that  Jesus 
was  a  man,  begotten  by  man.  Some  of  them  held,  that 
he  became  Christ,  the  Son  of  God,  at  the  time  of  his 
anointing  and  baptism. 

"When"  says  Baring-Gould,  "Gnosticism  fixed  on  the  anointing  as  the 
communication  to  Christ  of  his  divine  mission  and  Messiahship,  their  mention 
of  it  was  cut  out  of  the  gospels  in  possession  of  the  church,  and  consequently 
the  canonical  gospels  are  without  it  to  this  day." — Lost  and  Hostile  Gospels, 
p.  202. 

Others  believed  that  Jesus  and  Christ  were  different. 
That  Jesus  suffered,  but  Christ  only  in  appearance. 
These  were  called  Docetse.  Christ,  as  distinct  from  the 
man  Jesus,  had  a  pre-existence. 

According  to  the  fathers,  Apelles  denied  the  resur- 
rection of  the  dead.  He  published  a  collection  of 
revelations  which  he  had  received  from  a  noted  cour- 
tesan, by  the  name  of  Philumene. ' 

(1.)  See  Tertullian,  de  Prses.  adv.  Hffir.  c.  30;  Epiph.  Haer.  44;  Austin,  de 
Hser.  ad  Q.  23  in  Ap. 


I 

CHRISTIAN   WRITERS.  APELLES.        281 

Not  much  reliance  is  placed  upon  these  assertions. 
They  are  considered  slanders  by  Dr.  Lardner  and  other 
candid  historians.  Especially  are  such  statements 
against  prominent  women,  who  held  heretical  opinions, 
entitled  to  but  little  credit. 

Neander  defends  the  character  of  Apelles,  and  con- 
siders his  intimacy  with  Philumene,  altogether 
blameless. ' 

THE  GOSPEL  OF  APELLES. 

But  little  is  known  of  this  gospel.  Jerome,  in  the 
preface  to  his  Commentary  on  Matthew,  and  Venerable 
Bede,  in  his  Commentary  on  Luke,  refer  to  the  Gospel 
of  Apelles,  as  one  of  those  alluded  to  in  Luke;  "Foras- 
much as  many  have  taken  in  hand  to  set  forth/'  &c. 
[Luke,  1.  1.]  According  to  these  writers,  then,  the  Gos- 
pel of  Luke  was  written  in  the  latter  part  of  the 
second  century. 

PEREGRINUS.— A.  D.  150  to  169. 

Lucian,  author  of  the  Dialogues,  A.  D.  165,  gives  a 
history  of  Peregrinus.  He  says  he  learned  a  wonderful 
doctrine  of  the  Christians,  by  conversing  with  their 
priests  and  scribes,  near  Palestine.  "And  in  a  short 
time,  he  showed  they  were  but  children  to  him;  for  he 
was  prophet,  high  priest,  ruler  of  a  synagogue;  uniting 
all  offices  in  himself  alone.  Some  books  he  interpret- 
ed and  explained;  others  he  wrote.  They  spoke  of 
him  as  a  god,  and  took  him  for  a  law-giver,  and  honored 
him  with  the  title  of  master.  They  still,  therefore, 
worship  that  great  man  who  was  crucified  in  Palestine, 
because  he  introduced  into  the  world,  this  new 
religion." 2 

Lucian  was  contemporary  with  Peregrinus,  having 

(1.)  Church  History,  vol.  2,  p.  151. 
(2.)  De  Morte  Peregrin,  t.  1.  p.  565. 


282       FOURTH  PERIOD.  A.  D.  130  to  A.  Z>.  170. 

been  born  A.  D.  124, '  and  living  until  after  180.  *  The 
same  writer  says  further,  that  Peregrinus  was  a  person 
who  rambled  from  place  to  place,  and  from  one  sect  of 
philosophy  to  another.  "Having  been  guilty  of  parri- 
cide and  other  crimes,  he  was  obliged  for  awhile,  to 
leave  his  native  country,  and  travel  abroad."  He  was 
afterward  imprisoned.  While  in  prison,  he  was  visited 
by  Christians,  who  administered  to  his  necessities.  The 
Governor  of  Syria  set  him  at  liberty.  He  then  return- 
ed to  Parium,  his  native  place,  and  afterward,  about 
the  year  169,  he  ascended  a  funeral  pile,  which  he  had 
voluntarily  prepared,  and  perished  in  the  flames,  in  the 
sight  of  all  Greece. 

Peregrinus  was  also  called  Proteus.  His  death  is 
mentioned  by  some  of  the  fathers. 3 

Athenagoras  refers  to  it  thus: 

"Of  the  statues  of  Alexander  and  Proteus,  (the  latter,  you  are  aware,  threw 
himself  into  the  fire  near  Olympia),  that  of  Proteus  is  likewise  said  to  utter 
oracles." — Plea  for  the  Christians,  ch.  26. 

There  is  reason  to  believe  that  the  picture  drawn  by 

Lucian,  was,  like  his  portraiture  of  Alexander  Abono- 

tichus,  and  his  casual  mention  of  Apollonius  of  Tyana, 

colored  by  the  pen  of  prejudice. 

From  other  writers,  there  are  more  favorable  accounts: 

Ammianus  Marcellinus,  [3d  century],  mentions  his 
death,  and  calls  him  an  illustrious  philosopher. 4 

Philostratus  [210],  refers  to  his  death,  and  speaks  of 
him  as  a  cynic  philosopher. 5 

Aulus  Gellius,  [2d  century],  speaks  of  him  as  follows: 

"I  saw,  when  I  was  at  Athens,  a  philosopher  named  Peregrinus,  and  sur- 
nained  afterward  Proteus;  a  man  of  dignity  and  fortitude,  who  resided  in  a 

(1.)  Moyle's  Works,  vol.  2,  p.  363. 

(2.)  Lardner,  vol.  4,  p.  149. 

(3.)  Tertullian,  ad  Mart.  cap.  4,  p.  157;  Athenagoras,  see  above. 

(4.)  Amm.  1.  29,  cap.  1. 

(5.)  De  Vit.  Soph.  1.  2,  n.  1,  sec.  13. 


CHRISTIAN  WRITERS.  PEKEGRINUS.        283 

little  cottage,  without  the  city.  As  I  used  to  go  to  him  frequently,  I  heard 
from  him  many  useful  and  excellent  remarks,  among  which  this  is  what  I 
chiefly  remember: 

"He  said,  'A  wise  man  should  not  be  guilty  of  sin,  although  gods  and  men 
were  alike  ignorant  of  it.'  For  he  thought  a  wise  man  should  avoid  sin,  not 
from  the  fear  of  punishment  or  disgrace,  but  from  his  sense  of  duty  and  love 
of  virtue." — Noctes  Atticce,  bk.  12,  ch.  11. 

He  then  represents  Peregrinus  as  quoting  these  lines 
of  Sophocles: 

"Nor  vainly  think  your  skill  can  aught  conceal; 
Time,  that  knows  all  things,  shall  all  truths  reveal." 

It  is  as  difficult  to  reconcile  this  sprightly  picture  by 
the  author  of  the  Attic  Nights,  with  what  is  said  by 
Lucian,  as  it  is,  the  extant  Epistles  of  Apollonius,  with 
the  notice  which  Lucian  chose  to  take,  of  that 
philosopher. 

MARCELLINA. — A.  D.  160. 

Marcellina  was  the  founder  ot  a  sect,  called  Marcel- 
lians.  She  was  a  Gnostic — a  disciple  of  Carpocrates. 

The  fathers  are  almost  entirely  silent  concerning 
her.  If  we  are  left  in  ignorance  of  desirable  informa- 
tion, her  name  has  at  least  been  handed  down,  free 
from  detraction  and  calumny. 

SOTER.— A.  D.  164. 

Soter  was  Bishop  of  Eome,  about  A.  D.  175.  Dr. 
Lardner  puts  him  down  as  one  of  the  writers  of  the 
second  century,  whose  works  are  lost,  and  dates  his 
writings,  A.  D.  164.  He  may  have  flourished  as  a  writer, 
before  he  was  made  bishop. 

PHILIP.— A.  D.  170. 

This  writer  is  in  the  same  category  with  the  preced- 
ing. He  is  mentioned  with  Soter  and  others,  as  writers 
of  the  second  century,  whose  works  are  lost.  * 

(1.)  Lardner,  vol.  1,  p.  436. 


284       FOURTH   PERIOD.  A.  D.  130    to    A.  D.  170. 

MONT  ANUS. — A.  D.  170. 

Dr.  Priestly  thinks  many  of  the  Montanists  were 
Unitarians. 

Epiphanius  gives  extracts  from  the  writings  of  Mon- 
tanus,  and  shows  him  to  have  been  a  millenarian. 

Apollonius,  the  Christian  writer  of  the  third  century, 
became  an  active  opponent  of  Montanism,  and  endeav- 
ored to  counteract  the  impulse  which  had  been  given 
to  it  by  Tertullian.  This  great  father  had  left  the 
catholic  church,  and  had  gone  over  to  Montanism,  about 
the  end  of  the  second  century. 

Tischendorff  says,  the  opponents  of  Montanism  re- 
jected the  Gospel  of  John. x 

Epiphanius  mentions  the  Pepuzians,  a  sect  of  Mon- 
tanists, who  permitted  women  to  baptize. a 
TATIAN.— A.  D.  170. 

Tatian  was  by  birth  an  Assyrian.  He  was  converted 
by  Justin  Martyr,  but  afterward  became  a  Gnostic,  a 
follower  of  Marcion.  He  joined  the  Encratites,  and 
has  been  considered  by  some,  as  the  founder  of  that  sect. 

His  Oration  against  the  Greeks,  is  still  extant.  It 
contains  no  mention  of  any  of  the  canonical  gospels. 
Some  writers  claim  that  there  are  passages  parallel 
with  those  gospels.  They  consist  of  the  sayings  of 
Christ,  and  the  better  opinion  appears  to  be,  that  they 
were  taken  from  the  Gospel  of  the  Hebrews. 
THE  GOSPEL  OR  HARMONY  OF  TATIAN. 

There  is  a  Harmony  of  the  Gospels  attributed  to  Ta- 
tian. It  is  sometimes  called,  "The  Gospel  of  Tatian." 

The  work  is  first  heard  of  in  Eusebius;  who  says, 

"Tatian,  however,  their  former  chief,  having-  put  together  a  certain  amal- 
gamation and  collection,  1  know  not  how,  of  the  Gospels,  named  this  the  Di- 
atessaron;  which  even  now  is  current  with  some." — Ecc.  Hist.  4.  29. 

(1.)  Origin  of  the  Four  Gospels,  p.  123.    (2.)  Haer.  49.  2. 


CHRISTIAN   WRITERS.  T ATI  AN.      285 

The  next  reference  to  the  Gospel  of  Tatian,  is  by  Ep- 
iphanius.  He  says: 

"It  is  said  that  he  (Tatian)  composed  the  Gospel  by  Four,  which  is  called 
by  some,  the  Gospel  of  the  Hebrews." — Beer.  46.  1. 

It  does  not  appear  that  either  of  these  writers  had 
seen  any  such  gospel.  They  wrote  from  hearsay;  and 
the  statement  of  Epiphanius  as  to  the  name  of  the 
gospel,  is  no  doubt  based  upon  the  passage  in  'Eusebius. 

The  third  writer  is  Theodoret.    He  says: 

"He  [Tatian]  also  composed  the  gospel  which  is  called  The  Diatessaron,  ex- 
cising: the  genealogies,  and  all  the  other  parts  which  declare  that  the  Lord  was 
born  of  the  seed  of  David,  according  to  the  flesh.  This  was  used,  not  only  by 
those  of  his  own  sect,  but  also  by  those  who  held  the  apostolic  doctrines,  who 
did  not  perceive  the  evil  of  the  composition,  but  made  use  of  the  book  in 
simplicity,  on  account  of  its  conciseness.  I  found,  myself,  upwards  of  two 
hundred  such  books  held  in  honor  among  your  churches,  and  collecting  them 
altogether,  1  had  them  put  aside,  and  instead,  introduced  the  Gospels  of  the 
Four  Evangelists.'1— Haeret.  Fab.  1.  20. 

The  next  century,  Victor  of  Capua,  referring  to  Ta- 
tian's  Gospel,  called  it  "Diapente;"  "The  Gospel  by 
Five." ' 

Such  is  the  evidence  concerning  the  Gospel  or  Har- 
mony of  Tatian.  Let  us  attempt  to  analyze  it: 

Epiphanius  only  states,  that  it  was  then  said  that  he 
(Tatian)  composed  the  Gospel  by  Four;  and  immedi- 
ately adds,  that  it  was  called  by  some,  the  Gospel  of  the 
Hebrews.  This  was  about  A.  D.  385.  Half  a  century 
later,  Theodoret  asserts  that  it  was  then  called  the  Di- 
atessaron, and  states  something  about  its  composition. 

Independently  of  Eusebius,  then,  it  only  appears, 
that  in  the  fourth  and  fifth  centuries  it 'was  called  the 
Diatessaron,  and  in  the  sixth,  the  Diapente. 

But  Eusebius  says  that  Tatian  himself  called  it  the 
Diatessaron.  This  is  not  the  first  statement  of  Eusebi- 
us, tending  to  give  an  early  date  to  the  canonical  gos- 

(1.)  Fabricius,  Cod.  N.  T.  1.  p.  378. 


286        FOURTH  PERIOD.  A.  D.  130  to  A.  D.  170. 

pels,  in  which  he  is  unsupported  by  earlier  authorities. 

The  importance  of  the  question  renders  it  necessary 
to  examine  into  the  credibility  of  this  witness,  and  to 
endeavor  to  ascertain  whether  his  unsupported  state- 
ment may  be  relied  upon.  This  subject  will  be  treat- 
ed in  the  next  chapter. 

In  the  mean  time,  there  is  a  circumstance  disclosed, 
which  in  itself  goes  strongly  to  rebut  the  presumption 
that  Tatian  made  use  of  the  four  gospels. 

It  appears  from  the  testimony  of  Theodoret  himself, 
that  he  felt  under  the  necessity  of  suppressing  this 
gospel,  though  it  was  held  in  high  respect,  and  two  hun- 
dred were  in  use  in  the  churches  which  he  visited. 

If  it  was  a  harmony  of  the  four  gospels,  what  was 
the  necessity  for  suppressing  it?  Why  was  it  necessary 
to  substitute  those  gospels  for  a  harmony  of  them? 

The  fact  that  Theodoret  felt  obliged  to  suppress  it,  is 
inconsistent  with  the  theory  that  it  was  a  harmony  of 
the  four  gospels,  and  throws  suspicion  upon  a  statement 
made  manifestly  for  the  purpose  of  supporting  such  an 
inference. 

The  pretext  for  the  change  was,  that  Tatian  had 
omitted  certain  portions.  But  it  is  much  more  proba- 
ble, that  those  were  not  in  the  gospels  of  which  a  di- 
gest had  been  made  by  Tatian. 


EUSEBIUS  ASA  WITNESS.       287 


CHAPTER    XXIII. 

VALUE  OF  THE  TESTIMONY  OF  EUSEBIUS. 


THE  ESTIMATE  OF  FRIENDLY  WRITERS. 

Those  who  are  disposed  to  take  the  most  favorable 
view  of  this  historian,  hold  him  in  low  repute,  as  a 
Chronicler  of  facts. 

"The  great  fault  of  Eusebius,11  says  canon  Westcott,  "is  a  want  of  indepen- 
dent, judgment,  He  writes  under  the  influence  of  the  last  informant,  and 
consequently  his  narrative  is  often  confused  and  inconsistent.  This  is  the  case, 
in  some  degree,  with  his  statements  on  the  canon.'1 —  Canon,  p.  383.  He  be- 
lieves it  possible,  however,  to  ascertain  his  real  judgment  on  the  question. 

Jones  charges  him  with  being  too  credulous,  and 
thinks  he  was  imposed  upon,  in  the  correspondence  be- 
tween Christ  and  Abgarus,  or  else  that  the  correspond- 
ence had  been  interpolated  into  the  history  of  Eusebi- 
us. '  The  historian  affirms,  that  he  found  the  letters 
written  in  the  Syriac  language,  in  the  public  records 
of  the  City  of  Edessa,  and  that  he  himself  translated 
them  into  Greek.  The  letters  are  very  generally  dis- 
credited, as  well  as  the  statement  of  Eusebius  concern- 
ing them. 

"No  one"  says  Scaliger,  speaking  of  Eusebius,  "has 

(1.)  Jones.  Vol.  2,  p.  18. 


288  FOURTH  PERIOD.  A.  D.  130  to  A.  D.  170. 

contributed  more  to  Christian  history,  and  no  one  is 
guilty  of  more  mistakes." J 

His  FALSEHOODS  AND  FORGERIES. 

The  statements  of  this  historian  are  made,  not  only 
carelessly  and  blunderingly,  but  in  many  instances, 
in  falsification  of  the  facts  of  history. 

Not  only  the  most  unblushing  falsehoods,  but  litera- 
ry forgeries  of  the  vilest  character,  darken  the  pages 
of  his  apologetic  and  historical  writings. 

His  misstatements  made  for  the  purpose  of  bringing 
into  disrepute  the  Gospel  of  Peter  and  other  writings 
of  the  first  century,  have  already  been  noticed. 

As  the  greater  includes  the  less,  we  will  not  stop  to 
consider  the  countless  number  of  other  merely  false 
statements  to  be  found  in  his  works,  but  will  proceed 
at  once,  to  some  of  the  forgeries  of  which  he  has  been 
convicted. 

FORGERIES  ON  JOSEPHUS. 

One  of  the  most  notorious  of  these,  is  in  the  account 
of  the  death  of  Herod  Agrippa. 

In  the  12th  chapter  of  Acts,  it  is  stated  that  Herod, 
while  sitting  upon  his  throne,  arrayed  in  royal  appar- 
el, and  as  the  people  were  shouting  and  calling  him  a 
god,,  was  smitten  by  the  angel  of  the  Lord,  and  was 
eaten  by  worms,  and  gave  up  the  ghost. 2 

Josephus  says,  "Agrippa,  casting  his  eyes  upward, 
saw  an  owl.  sitting  upon  a  rope,  over  his  head." ! 

Eusebius,  in  order  to  make  Josephus  agree  with  the 
Acts  of  the  Apostles,  struck  out  of  the  text  of  the  Jew- 

(1.)  Blench.  Trihser.  c.  29.  See  also,  Father  Maimberg's  Hist,  of  Arianism,, 
in  French,  Tom.  1, 1.  1,  p.  32;  and  Valesius'  Life  of  Eusebius,  prefixed  to  his 
Ecclesiastical  History. 

(2.)  Acts,  12.  21  to  23. 

(3.)  Antiquities,  bk.  19.  c.  8.  2. 


EUSEBIU8  AS  A  WITNESS.       289 

ish  historian,  a  whole  Greek  phrase,  meaning  an  owl 
sitting  upon  a  rope  or  cord,  and  substituted  the  word 
meaning  angel;  so  as  to  make  Josephus  state  that  Her- 
od, looking  up,  saw  an  angel  over  his  head. ' 

This  forgery  has  been  known  for  centuries,  and  is 
not  denied  by  any.  Some  endeavor  to  excuse  or  palli- 
ate it,  while  others  pass  it  over  in  silence,  or  as  a  mat- 
ter of  small  importance. 

Again:  It  was  the  opinion  of  the  learned  Dr.  Lardner, 
that  Eusebius  was  the  one  who  was  guilty  of  the  for- 
gery of  the  passage  in  Josephus,  concerning  Christ. 

In  the  third  volume  of  his  works,  Dr.  Lardner  did  not 
openly  charge  this  forgery  upon  Eusebius,  though  he 
more  than  hinted  that  he  believed  him  to  be  the  author 
of  it;  saying, 

• 

"Probably  some  learned  Christian,  who  had  read  the  works  of  Josephus, 
thinking  it  strange  that  this  Jewish  historian  should  say  nothing  of  Jesus 
Christ,  wrote  this  paragraph,  in  the  margin  of  his  copy,  and  thence  it  caine 
to  be  afterward  inserted  into  many  copies  of  Josephus." 

"Who  was  the  first  author  of  this  interpolation,"  said  he,  "cannot  be  said. 
Tanaquil  Faber  (ap.  Havercamp,  p.  272),  suspected  Eusebius.  I  do  not 
charge  it  upon  him,  but  I  think  it  was  first  made  about  his  time." — Works, 
vol.  3,  p.  542. 

Afterward,  however,  in  the  preface  to  the  fourth  vol- 
ume, he  speaks  more  plainly,  and  says: 

"Indeed,  it  is  not  Josephus,  but  Eusebius,  or  some  other  Christian  about 
this  time,  who  composed  this  paragraph.  Every  one  must  be  inclined  to 
think  so,  who  observes  the  connection  in  the  Evangelical  Demonstration, 
where  is  the  first  quotation  of  it.  In  the  third  book  of  that  work,  Eusebius 
has  a  chapter  or  section,  against  those  who  do  not  give  credit  to  the  history 
of  our  Savior's  wonderful  works.  ('IlpdS  TOV$  dTtsvSovvTaS  rrj  rov  dao- 
rrjpoS  jfiidov  Ttept  raor  Ttapadoqcov  Ttpa&oov  dirfyrjtiei.'1 — Dem.  Ev.  1.  3, 
c.  7,  p.  109.)  Where  follows  an  excellent  argument,  taken  from  the  internal 
characters  of  credibility  in  the  evangelical  history,  the  success  of  the  gospel 

(1.)  Ecc.  Hist.  bk.  2,  ch.  10.    Eusebius  omitted  the  words  "fiovfiwra— 
eni  dxoiviov  TIVO$»  "an  owl  on  a  certain  rope,"  and  substituted  "dy- 
,"  "angel." 


290       FOURTH   PERIOD.  A.  D.  130  to  A.  D.  170. 

among  the  Greeks  and  Romans,  and  barbarians,  and  the  zeal,  intrepidity  and 
sufferings  of  Christ's  apostles  and  the  first  Christians.  Then  he  says: 

"  'Though  the  testimony  of  such  men  concerning  our  Savior,  must  be  es- 
teemed fully  sufficient,  it  cannot  be  amiss  for  me  to  add,  over  and  a'bove,  the 
testimony  of  Josephus,  a  Hebrew;  who,  in  the  eighteenth  book  of  the  Jewish 
Antiquities,  writing  the  history  of  affairs  in  the  time  of  Pilate,  speaks  of  our 
Savior  in  these  words:'  where  follows  the  paragraph  which  we  are  considering: 
where'1  continues  Dr.  Lardner,  "our  Lord  is  said  to  be  'a "worker  of  wonderful 
works,  (lHv  ydp  itapa.Soc.Gov  epyoov  jroz^n/S:')  which  way  of  speaking 
is  so  agreeable  to  Eusebius,  and  has  such  a  similitude  with  his  style,  that  I  am 
disposed  to  put  down  below,  some  instances  from  him;  which  must  be  of  use 
to  satisfy  us,  that  the  style  of  this  paragraph  is  very  Christian,  if  it  be  not  the 
composition  of  Eusebius  himself;  as  Tanaquil  Faber  suspected." 

[Here  follow  several  quotations  from  the  'Evangelical  Demonstration'  in  the 
original  Greek,  showing  the  frequent  use  by  Eusebius,  of  the  phrase,  nooirf- 
rijt  epyoor  napado^oov,  'worker  of  wonderful  works.'] — Lardner" s  Works, 
vol.  4,  p.  6. 

Thus  it  appears  that  Dr.  Lardner,  who,  in  the  third 
volume,  only  intimated  a  strong  suspicion  against  Eu- 
sebius, as  the  author  of  this  forgery,  now,  in  the  com- 
mencement of  the  fourth  volume,  after  considering  the 
matter  more  fully,  draws  an  indictment,  charging  him 
openly  with  the  crime;  and  calling  up  the  case,  intro- 
duces the  evidence.  The  words  "or  some  other  Chris- 
tian about  this  time,"  contained  in  the  indictment,  are 
to  be  considered  as  surplusage;  since  the  evidence  and 
the  argument  are  directed  against  Eusebius  himself. 

There  are  other,  gross  liberties,  taken  by  Eusebius, 
with  the  writings  of  Josephus. 

He  transcribes  Josephus'  account  of  Theudas,  and 
applies  it  as  confirmatory  of  Acts,  5.  36;  while  in  fact, 
it  disagrees  with  the  account  in  Acts  so  much,  as  to 
have  made  commentators  great  trouble.  He  quotes  the 
passage  from  the  fifth  chapter  of  the  twentieth  book 
of  the  Antiquities,  and  asserts  that  the  Theudas  there 
mentioned,  is  the  same  referred  to  in  the  Acts;  skillful- 
ly suppressing  the  fact,  that  the  Theudas  mentioned 
by  Josephus,  led  that  rebellion  in  the  year  45  or  46, 


EUSEBIUS  AS  A  WITNESS.       291 

at  least  38  years  after  the  time  mentioned  in  the  Acts 
of  the  Apostles. 

Again,  in  regard  to  the  question  of  the  taxing: 
Eusebius,  in  his  Chronicles,  p.  76,  asserts  that  Cyre- 
nius  "made  a  census  of  goods  and  persons"  in  the  time 
of  Herod.  In  the  Ecclesiastical  History,  bk.  1,  ch.  5, 
he  says  that  Christ  was  born  "the  same  year  when  the 
first  census  was  taken,  and  Quirinus  was  Governor 
of  Syria."  He  adds,  "This  census  is  mentioned  by  Fla- 
vins Josephus,  the  distinguished  historian  among  the 
Hebrews."  If  a  census  was  taken  in  the  time  of  Herod, 
it  is  not  mentioned  by  Josephus,  who  states  distinctly, 
that  after  the  death  of  Herod,  Archelaus  reigned  nine 
years  and  was  banished,  and  then  Cyrenius  had  the  as- 
sessment and  taxing.  * 

Dr.  Lardner,  referring  to  this  disingenuous  passage, 
says,  he  ascribes  it,  not  to  ignorance,  but  "to  somewhat 
a  great  deal  worse." 

"It  is  impossible,"  says  he,  "that  a  man  of  Eusebius'  acuteness,  who  had 
the  New  Testament  and  Josephus  before  him,  should  think  a  census  made  after 
Archelaus'  banishment,  was  the  same  with  that  before  Herod  died;  but  Euse- 
bius was  resolved  to  have  St.  Luke's  History  confirmed  by  the  express  testimo- 
ny of  the  Jewish  historian,  right  or  wrong. — Lardner' 8  Works,  Vol.  ltjp.  179. 

THE  FORGERY  ON  PHLEGON. 
Origen,  in  his  work  against  Celsus,  says: 

'  "But  of  the  eclipse,  which  happened  in  the  time  of  Tiberius,  in  whose  reign 
Jesus  was  crucified,  and  of  the  great  earthquakes  which  were  at  that  time, 
Phlegon  writes  in  the  thirteenth,  or  as  I  think,  the  fourteenth  book  of  the 
Chronicle."—  Cont.  Celsum,  lib.  2,  o.  33. 

Phlegon  was  a  heathen  historian,  who  wrote  about 
the  middle  of  the  second  century,  and  whose  works 
are  lost. 

The  statement  of  Origen,  which  was  open  to  suspi- 
cion from  the  first,  was  severely  handled  by  contempo- 

(1.)  Antiquities,  bk.  17,  ch.  13;  also  bk.  18,  ch.  1. 


292       FOURTH   PERIOD.  A.  D.  130    to   A.  D.  170. 

rary  writers,  who  urged,  that  an  eclipse  of  the  sun  could 
not  then  have  taken  place,  as  the  crucifixion  occurred 
at  the  time  of  the  Jewish  passover,  which  was  at  the 
full  of  the  moon;  when  an  eclipse  of  the  sun  is  impos- 
sible. 

Whether  it  was  further  shown  that  the  passage  was 
misquoted,  we  know  not.  At  all  events,  Origen,  after- 
ward, in  his  Commentary  on  Matthew,  27.  45,  in  reply 
to  the  objections  which  had  been  made,  said,  that  Phle- 
gon  did  not  assert  that  the  eclipse  mentioned  by  him, 
happened  at  the  time  of  the  full  moon,  and  finally 
concludes  that  we  must  not  too  positively  maintain, 
against  heathen  people,  that  Phlegon  spoke  of  the 
darkness  which  happened  at  the  death  of  Jesus  Christ. 

Now  comes  Eusebius;  who,  writing  a  hundred  years 
later,  not  only  repeats  the  original  statement,  which 
had  been  substantially  retracted  by  Origen,  but  under- 
takes to  quote  the  very  words  of  Phlegon.  The 
passage  in  Eusebius  is  as  follows: 

"Jesus  Christ,  the  Son  of  God,  our  Lord,  according  to  the  prophecies  concern- 
ing him,  came  to  his  passion  on  the  19th  year  of  the  reign  of  Tiberius;  about 
which  time,  we  find  these  things  related,  in  other, '  even  Gentile  memoirs,  in 
these  very  words:  'The sun  was  eclipsed;  there  was  an  earthquake  in  Bithynia, 
and  many  houses  were  overturned  in  Nice.'  All  which  things  he  relates  with 
what  happened  at  our  Savior's  passion.  So  writes  and  says  the  author  of  the 
Olympiads,  in  the  thirteenth  book,  in  these  words :  'in  the  fourth  year  of 
the  two  hundred  and  second  Olympiad,  there  was  an  eclipse  of  the  sun,  the 
greatest  of  any  known  before.  And  it  was  night  at  the  sixth  hour  of  the  day, 
so  that  the  stars  appeared  in  the  heavens.  And  there  was  a  great  earthquake 
in  Bithynia,  which  overturned  many  houses  in  Nice.'  So  writes  this  afore- 
mentioned author.'* — Eusebius'  Chronicle,  p.  77. 

This  is  one  of  the  most  manifest  of  the  forgeries  of 
Eusebius.  If  there  had  been  any  such  passage  in 
Phlegon,  stating  that  there  was  an  eclipse  of  the  sun, 
at  the  very  hour  when  Christ  was  crucified,  it  would 
have  been  found  out  by  Origen,  who  would  have  availed 
himself  of  it,  when  hard  pressed  by  his  adversaries. 


EU3EBIUS  ABA  WITNESS.       293 

Besides,  the  passage  bears  internal  evidence  of  being 
a  fabrication. 

Eusebius  had  already  quoted  the  passage  from  Phle- 
gon,  giving  the  very  words.  In  the  first  quotation, 
Phlegon  says:  'The  sun  was  eclipsed;  there  was  an 
earthquake  in  Bithynia,  and  many  houses  were  over- 
turned in  Nice.'  This  is  given  as  the  language  of 
Phlegon.  Afterward,  Phlegon  is  made  to  say,  "In  the 
fourth  year,"  &c.  "there  was  an  eclipse  of  the  sun, 
the  greatest,"  &c.  "And  it  was  night  the  sixth  hour  of 
the  day,"  &c.  and  "there  was  a  great  earthquake  in 
Bithynia  which  overturned  many  houses  in  Nice."  All 
this  new  matter,  prefixed  to  the  quotation,  and  the 
quotation  itself  different.  What  was  only  "an  earth- 
quake," (giving  the  very  words,  as  he  said,  of  Phlegon), 
becomes,  in  the  second  quotation,  "a  great  earthquake," 
and  the  statement  that  "the  sun  was  eclipsed,"  becomes 
swollen  into  a  long  sentence,  full  of  additional  cir- 
cumstances. Then  a  heathen  historian,  for  the  purpose 
of  sustaining  the  Christian  religion,  narrates  an  earth- 
quake, and  an  eclipse  of  the  sun,  taking  place,  at  the 
very  hour  when  Christ  was  crucified,  although  the 
moon  was  at  the  full! 

This  was  only  equaled,  by  making  a  Jewish  histori- 
an declare,  that  Jesus  "was  the  Christ." 
THE  FORGERY  ON  THALLUS. 

Eusebius  makes  Thallus,  another  heathen  historian, 
who  wrote  about  220,  testify  to  the  eclipse  of  the  sun. 
The  following  is  the  language  of  our  historian: 

"There  was  a  dreadful  darkness  over  the  whole  world,  and  the  rocks  were 
rent  by  an  earthquake,  and  many  buildings  were  overturned  in  Judaea,  and 
in  other  parts  of  the  earth.  This  darkness  Thallus  calls  an  eclipse  of  the  sun, 
in  the  third  book  of  his  histories;  but  as  seems  to  me  very  improperly;  for  the 
Jews  keep  the  passover  in  the  fourteenth  day  of  the  moon ;  at  which  time  an 
eclipse  of  the  sun  is  impossible.11 — Eusebiua,  Canon.  Chron.  Graece,  by  Scaliger, 
p.  77. 


294       FOURTH  PERIOD.  A.  D.  130   to  AD.  170. 

Since  quoting  from  Phlegon,  Eusebius  appears  to 
have  become  enlightened  in  regard  to  the  possibility  of 
an  eclipse  of  the  sun  when  the  moon  is  at  its  full. 
Nevertheless,  he  persists  in  perpetrating  these  forger- 
ies on  the  heathen  writers.  He  has  no  compunction 
in  making  Thallus,  a  heathen,  in  his  anxiety  to  support 
the  gospel  historians,  declare  that  there  was  an  eclipse 
of  the  sun,  at  the  crucifixion  of  Christ. 

This  forgery  Eusebius  undertakes  to  father  upon 
Africanus,  quoting  as  from  that  writer,  the  words  which 
are  attributed  to  Thallus.  As  the  works  of  Africanus 
are  lost,  there  is  no  way  of  determining  the  question 
with  complete  certainty.  There  is  no  reasonable  doubt, 
however,  that  the  passage  emanated  in  the  first  instance, 
from  the  author  of  the  church  history. 

Thallus  was  a  Syrian,  and  wrote  in  Greek.  He  is 
cited  by  Justin  Martyr,  Tertullian,  Minucius  Felix, 
Lactantius  and  Theophilus,  no  one  of  whom  ever 
claimed  that  his  works  contained  any  such  passage,  nor 
was  the  passage  known,  so  far  as  we  have  any  evidence, 
to  any  other  ancient  writer. 

THE  FORGERY  ON  PORPHYRY. 

Eusebius  quotes,  as  evidence  of  the  truth  of  the 
Christian  religion,  from  a  pretended  work  of  Porphyry, 
entitled  "The  Philosophy  of  Oracles,"  a  work  never 
heard  of  before  the  time  of  Eusebius,  and  never  since, 
but  from  those  who  accept  as  authority  the  author  of 
the  ecclesiastical  history.  The  majority  of  scholars 
are  pretty  well  satisfied,  that  such  a  work  never  ex- 
isted. 

Porphyry  nourished  in  the  latter  part  of  the  third 
century.  He  was  an  active  opponent  of  the  Christian 
religion.  He  wrote  so  strongly  and  powerfully  against 
it,  that  his  writings  were,  by  an  edict  of  Constantine, 


EUSEB1U8  ASA  WITNESS.        295 

condemned  to  the  flames.  Porphyry  is  made  to  speak 
of  Christianity,  as  the  "prevailing  religion;"  which  it 
was  not,  until  fifty  years  after  Porphyry. 

It  was  probably  not  until  after  the  destruction  of  the 
writings  of  Porphyry,  in  accordance  with  the  decree  of 
Constantine,  that  this  bold  attempt  was  made  to  bring 
him  in  as  a  witness  in  favor  of  the  very  religion  which 
he  so  powerfully  opposed. 

The  "Philosophy  of  Oracles"  has  been  branded  as 
spurious,  by  Vandale,  *  by  Fontenelle, a  and  other  able 
writers. 

Other  portions  of  the  works  of  the  church  historian, 
have  been  suspected. 

Dr.  Dodwell,  Thirlby,  and  Dr.  Jortin  thought  the  let- 
ter of  rescript  of  Antoninus  Pius,  as  given  by  Eusebius, 
was  a  forgery.  It  is  generally  suspected  that  the  cor- 
respondence between  Christ  and  Abgarus  is  a  literary 
work  of  the  same  character. 

Such  was  the  first  chronicler  of  church  history,  whose 
works  have  come  down  to  us.  Such  is  the  witness, 
the  only  witness  to  any  thing  which  would  indicate, 
with  any  definiteness,  the  existence  of  any  of  the  ca- 
nonical gospels  earlier  than  about  A.  D.  170. 

"Reject  Eusebius,"  says  Prof.-Stowe,  "and  what  have  we  for  a  history 
of  the  Christian  churches  of  the  first  three  centuries,  or  of  the  books  used  as 
scripture  in  those  churches?" — History  of  the  Bible,  p.  47. 

And  yet,  the  truth  requires  that  he  should  not  at  all 
be  relied  upon,  except  where  he  is  supported  by  earlier, 
or  at  least  contemporary  writers,  or  by  strong  circum- 
stantial evidence. 

(1.)  De  Orac.  Ethnic,  p.  14. 

(2.)  Hist,  of  Oracles,  Diss.  1,  ch.  4. 


296         THIRD  AND  FOURTH  PERIODS.       A.  D.  120  to  170. 


CHAPTER    XXIV. 

REVIEW  OF  THE  THIRD  AND  FOURTH  PERIODS. 


A.  D.  120  to  170, 

Since  leaving  the  apostolic  fathers,  we  have  traversed, 
by  the  uncertain  light  of  patristic  literature,  through 
half  a  century; — the  last  half  of  a  period  well  charac- 
terized by  Dr.  Westcott,  as  the  dark  age  of  church 
history.  [A.  D.  70  to  170.] 

We  have  met  with  twenty-six  Christian  writers,  some 
of  them,  persons  of  much  celebrity,  and  all  of  them 
writers  of  considerable  repute,  besides  others  of  less 
note,  and  with  various  anonymous  works,  including  the 
three  most  famous  so  called  apocryphal  gospels. 

In  all  this  mass  of  Christian  literature,  there  is  not 
to  be  found  a  single  mention  of  any  of  the  canonical 
gospels.  Not  one  of  all  these  writers,  in  any  work 
which  has  been  preserved,  has  mentioned  Luke,  Mark, 
John  or  Matthew,  as  the  author  of  a  gospel. 

The  Gospel  of  Marcion,  written  about  A.  D.  145,  bears 
internal  evidence  of  having  preceded  Luke,  and  in  like 
manner  the  Protevangelion  and  the  Gospel  of  the  In- 
fancy were  manifestly  written  before  Luke  and  Matthew, 
and  the  Acts  of  Pilate  before  any  of  the  canonical 
gospels. 


REVIEW  OF  TRIED  AND  FO  URTH  PERIODS.      297 

Coming  to  Justin  Martyr,  who  wrote  fully  as  late  as 
the  middle  of  the  second  century,  there  is  no  satisfac- 
tory evidence  that  he  used  or  knew  of  the  existence 
of  any  such  gospels  as  those  which  afterward  became 
canonical.  On  the  contrary,  not  only  does  he  quote 
many  sayings  of  Christ  different  from  those  recorded 
in  the  four  gospels,  but  he  has  some  which  have  no  par- 
allel in  any  of  them.  He  relates  incidents  in  the  life 
of  Jesus,  not  in  the  canonical,  but  which  are  in  other 
extant  gospels.  Finally,  he  mentions  two  of  those 
other  gospels  by  name,  and  cites  one  of  them  as  au- 
thority for  the  miracles  of  Jesus.  His  "Memoirs  of 
the  Apostles,"  was  probably  the  Gospel  of  the  Twelve 
Apostles,  which  was  but  another  name  for  the  Gospel 
of  the  Hebrews. 

Continuing  through  the  remainder  of  the  period,  we 
meet  with  several  writers,  nearly  all  of  whose  works 
are  lost.  These  end  with  Tatian.  There  is  no  suffi- 
cient evidence,  that  the  so  called  Diatessaron  of  this 
writer,  was  a  Harmony  of  the  Four  Gospels. 

The  character  of  Eusebius  has  been  examined,  and 
he  has  been  found  to  be,  as  an  unsupported  witness, 
entirely  unreliable.  The  facts  to  which  this  witness 
testifies,  are  not  by  any  means,  of  a  conclusive  charac- 
ter. But  they  are  skillfully  thrown  together  in  such  a 
manner  as  to  create  the  impression,  that  the  canonical 
gospels  were  in  existence,  during  the  time  of  which  he 
was  writing. 

In  every  instance,  the  assertion  is  by  implication. 
But  the  intent  to  deceive  is  manifest.  The  silence, 
even  of  Eusebius,  as  to  any  evidence  earlier  than  A.  D. 
126,  is  significant. 

The  evidence  of  heathen  writers,  during  this  period, 
is  invoked  by  some  authors,  but  such  evidence  does  not 
tend  to  establish  the  existence  of  the  four  gospels. 


298  FIFTH  PERIOD.  A.  I).  170  to  A.  2.  185. 


FIFTH   PERIOD. — A.  D.  170  TO  185. 


CHAPTEE    XXV. 

THE  FOUR  CANONICAL  GOSPELS. 

More  than  fourteen  hundred  years  ago,  Faustus,  a 
Manichaean  bishop,  a  Christian,  in  his  discussion  with 
Augustine,  after  calling  attention  to  the  fact,  that  his 
opponent  himself  rejected  many  portions  of  the  Old 
Testament,  said: 

"If  there  are  parts  of  the  Testament  of  the  Father  which  we  are  not  bound 
to  observe,  (for  you  attribute  the  Jewish  law  to  the  Father,  and  it  is  well 
known  that  many  things  in  it  shock  you,  &c.)  the  testimony  of  the  Son  must 
be  equally  liable  to  corruption,  and  may  equally  well  contain  objectionable 
things;  especially  as  it  is  allowed  not  to  have  been  written  by  the  son  himself, 
nor  by  his  apostles;  but  long  after,  by  some  unknown  men,  who,  lest  they  should 
be  suspected  of  writing  things  they  knew  nothing  of,  gave  to  their  books  the 
names  of  the  apostles,  declaring  the  contents  to  be  according  to  these  originals. 
In  this,  1  think  they  do  grievous  wrong  to  the  disciples  of  Christ,  by  quoting 
their  authority  for  the  discordant  and  contradictory  statements,  in  these  writ- 
ings, saying  that  it  was  according  to  them  that  they  wrote  the  gospels,  which 
are  so  full  of  errors  and  discrepancies,  both  in  facts  and  opinions,  that  they 
can  be  harmonized  neither  with  themselves,  nor  with  one  another.  This  is 
nothing  else  than  to  slander  good  men,  and  to  bring  the  charge  of  dissension 
on  the  brotherhood  of  the  disciples.  In  reading  the  gospels,  the  clear  inten- 
tion of  our  heart  perceives  the  errors,  and  to  avoid  all  injustice,  we  accept 


TEE  FOUR  CANONICAL  GOSPELS.      299 

whatever  is  useful  in  the  way  of  building  up  our  faith,  and  promoting  the  glo- 
ry of  the  Lord  Christ,  and  of  the  Almighty  God,  his  Father,  while  we  reject 
the  rest,  as  unbecoming  the  majesty  of  God  and  Christ,  and  inconsistent  with 
our  belief." — Works  of  Augustine. — On  the  Manichcean  Heresy,  bk.  32,  1.  2. 

Again,  in  a  subsequent  passage,  continuing  his  argu- 
ment, he  says: 

"I  do  not  suppose  you  will  even  consent  or  listen  to  such  things,  as  that  a 
father-in-law  should  lie  with  his  daughter-in-law,  as  Judah  did;  or  a  father 
with  his  daughters,  as  Lot;  or  with  harlots,  like  Hosea;  or  that  a  husband 
should  sell  his  wife  for  a  night,  to  her  lover,  like  Abraham;  or  that  a  man 
should  marry  two  sisters,  like  Jacob;  or  that  the  rulers  of  the  people,  and  the 
men  you  consider  most  inspired,  should  keep  their  mistresses  by  hundreds  and 
thousands;  or  according  to  the  provision  made  in  Deuteronomy  about  wives, 
that  the  wife  of  one  brother,  if  he  die  without  children,  should  marry  the  sur- 
viving brother,  and  that  he  should  raise  up  seed  for  her  instead  of  his  brother, 
and  if  the  man  refuses  to  do  this,  the  fair  plaintiff  should  bring  her  case  before 
the  elders,  that  the  brother  may  be  called,  and  admonished  to  perform  this 
religious  duty,  and  that  if  he  persists  in  his  refusal,  he  must  not  go  un- 
punished, but  the  woman  must  loose  his  shoe  from  his  right  foot,  and 
strike  him  in  the  face,  and  send  him  away,  spat  upon  and  accursed,  to  perpet- 
uate the  reproach  in  his  family. 

"These  and  such  as  these,  are  the  examples  and  precepts  of  the  Old  Testa- 
ment. If  they  are  good,  why  do  you  not  practice  them  ?  If  they  are  bad, 
why  do  you  not  condemn  the  Old  Testament,  in  which  they  are  found?  But 
if  you  think  that  these  are  spurious  interpolations,  that  is  precisely  what  we 
think  of  the  New  Testament.  You  have  no  right  to  claim  from  us  an  acknowl- 
edgment for  the  New  Testament,  which  you  do  not  make  for  the  old." — Ibid, 
bk.  32,  4. 

Again,  he  says: 

"So  then,  with  the  help  of  the  paraclete,  we  may  take  the  same  liberties 
with  the  New  Testament,  as  Jesus  enables  you  to  take  with  the  Old,  unless 
you  suppose  that  the  Testament  of  the  Son  is  of  greater  value  than  that  of 
the  Father,  if  it  is  really  the  Father;  so  that  while  many  parts  of  the  one  are 
to  be  condemned,  the  other  must  be  exempted  from  all  disapproval.  That 
too,  when  we  know,  as  I  &aid  before,  that  it  was  not  written  by  Christ  or  his 
apostles."— Ibid. 


800         FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

To  this  charge,  thus  repeated,  Augustine,  after  treat- 
ing other  points  at  length,  replies  as  follows: 

"We  can  now  answer  the  question,  how  we  know  that  these  books  were 
written  by  the  apostles.  In  a  word,  we  know  this  in  the  same  way  that  you 
know  that  the  books  whose  authority  you  are  so  deluded  as  to  prefer,  were 
written  by  Manichseus.  For  suppose  some  one  should  raise  a  question  on 
this  point,  and  should  contend,  in  arguing  with  you,  that  the  books  which  you 
attribute  to  Manichseus,  are  not  of  his  authorship.  Your  only  reply  would 
be,  to  ridicule  the  absurdity  of  thus  gratuitously  calling  in  question  a  matter 
confirmed  by  successive  testimonies,  of  such  wide  extent.  As,  then,  it  is  cer- 
tain that  these  books  are  the  production  of  Manichseus,  and  as  it  is  ridiculous 
in  one  born  so  many  years  after,  to  start  objections  of  his  own,  and  to  raise 
a  discussion  on  the  point;  with  equal  confidence  may  we  pronounce  it  absurd, 
or  rather  pitiable,  in  Manichseus  or  his  followers,  to  bring  such  objections 
against  writings  originally  well  authenticated,  and  carefully  handed  down 
from  the  times  of  the  apostles,  to  our  own  day,  through  a  constant  succes- 
sion of  custodiers."  —  Ibid. 


IN  REPLY.  —  "It  is  not  without  reason  that  we  bring  a  critical 
judgment  to  the  study  of  the  scriptures,  where  there  are  such  discrepancies 
and  contradictions.  By  thus  examining  every  thing,  and  comparing  one  pas- 
sage with  another,  we  determine  which  contains  Christ's  actual  words,  and 
what  may  or  may  not  be  genuine.  For  your  predecessors  have  made  many  in- 
terpolations in  the  words  of  our  Lord,  which  thus  appear,  under  his  name, 
while  they  disagree  with  his  doctrine.  Besides  as  we  have  proved  ,  again  and 
again,  the  writings  are  not  the  production  of  Christ  or  of  his  apostles,  but  a 
compilation  of  rumors  and  beliefs,  made  long  after  their  departure,  by  some  ob- 
scure semi-Jews,  not  in  harmony  even  with  one  another,  and  published  by 
them  under  the  name  of  the  apostles,  or  of  those  considered  the  followers  of 
the  apostles,  so  as  to  give  the  appearance  of  apostolic  authority,  to  all  these 
blunders  and  falsehoods."—  Ibid.  bk.  33. 

Augustine,  in  response,  repeats  the  argument  already 
given,  and  illustrates  it  by  reference  to  certain  books 
which  had  appeared  under  the  name  of  Hippocrates, 
and  had  been  rejected  by  physicians,  because,  when 


TEE  FOUR  CANONICAL  GOSPELS.       301 

compared  with  the  genuine  writings  of  Hippocrates, 
they  were  seen  to  be  inferior.  As  to  the  genuine  writ- 
ings of  that  author,  he  says: 

"There  is  a  succession  of  testimonies  of  books  from  the  time  of  Hippocrates 
to  the  present  day,  which  makes  it  unreasonable  now  or  hereafter  to  have  any 
doubt  on  the  subject.  How  do  we  know  the  authorship  of  the  works  of  Pla- 
to, Aristotle,  Cicero,  Varro,  and  other  similar  writers,  but  by  the  unbroken 
chain  of  evidence?1' — Ibid. 

He  afterward  speaks  of  'the  ability  of  the  church  of 
of  the  apostles — a  community  of  brethren  as  numer- 
ous as  they  were  faithful,  to  transmit  their  writings 
unaltered  to  posterity,  as  the  original  seats  of  the 
apostles  have  been  occupied,  by  a  continuous  success- 
ion of  bishops,  to  the  present  day." 

This  closed  the  argument. 

Such  was  the  state  of  the  Controversy  early  in  the 
fifth  century;  a  controversy  within  the  church  itself. 

On  the  one  side,  Faustus  had  stated,  first,  that  it  was 
"allowed'7  that  the  New  Testament  was  not  written  by 
Christ  or  his  apostles,  but  long  after,  by  some  unknown 
men.  Then,  that  they  "knew"  it  was  not  written  by 
Christ  or  his  apostles,  and  finally  that  they  "had  proven 
it,  again  and  again." 

To  this  Augustine,  not  expressly  denying  the  asser- 
tions of  Faustus,  or  challenging  him  to  the  proof,  replies, 
with  the  argument  founded  on  tradition.  This  he  il- 
lustrates by  a  comparison  with  books  ascribed  to 
Hippocrates,  Aristotle  and  other  writers. 

As  to  the  proof  that  may  have  been  offered  by  Faus- 
tus on  former  occasions,  we  are  entirely  ignorant.  But 


302       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

that  such  proof  of  some  kind,  had  been  adduced,  may 
be  safely  inferred,  since  the  statement  was  not  express- 
ly denied  by  Augustine. 

The .  argument  of  Augustine  was  the  same  as  has 
been  relied  upon,  since  his  day. 

The  bold  challenge  of  Faustus,  would  seem  to  have 
required  something  more  at  the  hands  of  his  adversary; 
at  least,  an  enumeration  or  mention  of  some  of  those 
by  whom  the  tradition  had  been  preserved  and  handed 
down. 

The  argument  of  Augustine  was  not  good,  because 
the  statement  upon  which  it  rested,  was  not  true.  It 
was  not  true  that  the  books  had  been  "confirmed  by 
successive  testimonies  from  the  times  of  the  apostles; 
that  they  were  originally  well  authenticated,  and 
carefully  handed  down,"  &c.  unless,  indeed,  we  are  to 
suppose,  that  every  successive  link  in  this  chain  of  ev- 
idence has  been  lost,  and  that  of  all  the  writings  of 
the  Christian  fathers  to  the  latter  part  of  the  second 
century,  only  those  which  made  no  mention  of  the 
books  were  preserved,  while  those  which  mentioned 
them,  were  in  every  instance  lost.  Such  a  supposition, 
if  not  actually  preposterous,  is  in  the  highest  degree  in- 
credible; and  we  are  forced  to  the  conclusion,  that 
such  a  chain  of  evidence  existed  only  in  the  imagina- 
tion of  Augustine. 

The  tradition  cannot  be  traced  further  back  than 
Irenseus;  A.  D.  190.  No  one  of  the  four  gospels  was 
mentioned  earlier,  except  the  Gospel  of  John,  A. 
D.  180,  by  Theophilus  of  Antioch. 


THE  FOUR  CANONICAL  GOSPELS.       303 

He  does  not  say  it  was  written  oy  the  apostle,  but 
44by  an  inspired  man". 

For  one  hundred  and  fifty  years  after  the  events  re- 
lated in  the  canonical  gospels,  there  is  no  evidence  of 
any  such  tradition  as  was  necessary,  to  sustain  the  ar- 
gument of  Augustine.  The  controversy  cannot,  there- 
fore, be  looked  upon  as  having  been  settled,  in  his  dis- 
cussion with  Faustus;  and  as  no  new  light  has  since 
been  thrown  upon  the  question,  it  is  still  an  open  one. 

As  such,  we  propose  to  consider  it.  It  is  the  duty  of 
the  historian  to  do  what  he  can  toward  settling  truth- 
fully, important  facts;  and  surely  no  fact  can  be  of  more 
importance  in  religious  history,  than  the  time  when 
the  four  gospels  were  written. 

The  external  evidence  has  been  considered,  as  our 
history  progressed.  It  was  necessarily  of  a  negative 
character,  but  has  pointed  strongly  toward  the  non- 
existence  of  the  books,  previous  to  the  year  170.  We 
are  now  to  examine  the  internal  evidence.  This  nat- 
urally comes  last,  and  is  not  ordinarily  to  be  resorted 
to,  except  when  the  historical  evidence  fails  to  bring  us 
to  a  satisfactory  conclusion.  "History, "says  Westcott, 
"must  deliver  its  full  testimony,  before  internal  criti- 
cism can  find  its  proper  use." 

That  the  external  evidence  is  unsatisfactory,  and 
justifies  the  resort  to  internal  evidence,  is  distinctly  as- 
serted by  Rev.  Dr.  Davidson,  who  says: 

"The  evidence  in  favor  of  the  authors  traditionally  assigned  to  the  gospols. 
and  some  of  the  epistles,  is  still  uncertain.  A  wide  gap  intervenes  between 
eye  witnesses  of  the  apostles  or  apostolic  men  that  wrote  the  sacred  books, 


304       FIFTH   PERIOD.  A.  D.  170    to    A.  D.  185. 

and  the  earliest  fathers  who  assert  their  authorship.  The  additional  bridge  be- 
tween them  is  a  precarious  one.  As  the  chasm  cannot  be  filled  by  adequate 
external  evidence,  we  are  thrown  back  on  the  internal  character  of  the  works 
themselves." — Davidson  on  tJie  Canon,  p.  126. 

Before  proceeding  to  the  internal  evidence,  there 
are  certain  considerations,  a  notice  of  which  is  neces- 
sary to  a  complete  view  of  the  subject. 

1.  No  one  of  the  four  gospels  is  mentioned,  in  any 
other  part  of  the  New  Testament. 

2.  No  work  of  art  of  any  kind  has  ever  been  dis- 
covered, no  painting,  or  engraving,  no  sculpture  or  oth- 
er relic  of  antiquity,  which  may  be  looked  upon  a& 
furnishing  additional  evidence  of  the  existence  of  those 
gospels,  and  which  was  executed  earlier  than  the  lat- 
ter part  of  the  second  century.    Even  the  exploration 
of  the  Christian  catacombs  failed  to  bring  to  light  any 
evidence  of  that  character. 

3.  The  four  gospels  were  written  in  Greek,  and  there 
was  no  translation  of  them  into  other  languages,  ear- 
lier than  the  third  century. 

It  has  been  supposed  by  some,  that  Matthew  was  a 
translation  from  a  Hebrew  gospel.  But  the  tendency 
of  modern  thought  and  criticism,  is  strongly  toward 
the  conclusion,  that  Matthew,  as  well  as  the  others, 
was  an  original  Greek  production. 

The  oldest  known  translations  are  the  Peshito,  in  the 
Syriac,  and  in  the  Latin,  an  old  translation,  the  origi- 
nal of  the  Vulgate. 

Efforts  have  been  made  to  show  that  there  were  Lat- 
in translations  in  the  second  century.  They  have  re- 


THE  FOUR  CANONICAL  GOSPELS.         305 

suited  in  nothing  tangible,  and  may  be  looked  upon  as 
mere  speculations. 

In  Germany,  Semler  made  an  elaborate  attempt  to 
prove  that  Tertullian  had  a  Latin  translation,  which 
had  been  used  before  his  time;  but  the  effort  cannot 
be  pronounced  successful.  The  view  taken  by  the  au- 
thor of  the  article  in  the  Encyclopedia  of  McClintock 
and  Strong,  is  doubtless  the  correct  one;  that  Tertul- 
lian did  not  make  use  of  a  translation,  but  translated 
for  himself.  The  article  was  written  originally  for  Kit- 
to,  by  Dr.  Alexander,  and  is  entitled  "ANTE-HIERONY- 
MIAN  VERSIONS."  The  writer  says: 

"The  early  and  extensive  diffusion  of  Christianity  among  the  Latin-speaking 
people,  renders  it  probable  that  means  would  be  used  to  supply  the  Christiana 
who  used  that  language,  with  versions  of  the  scriptures  in  their  own  tongue, 
especially  those  resident  in  countries  where  the  Greek  language  was  less  gen- 
erally known.  That  from  an  early  period,  such  means  were  used,  cannot  be 
doubted ;  but  the  information  which  has  reached  us  is  so  scanty,  that  we  are 
not  in  circumstances  to  arrive  at  certainty  on  many  points  of  interest  connected 
with  the  subject.  It  is  even  matter  of  debate,  whether  there  were  several 
translations,  or  one  translation,  variously  corrupted  or  emended. 

"The  first  writer  by  whom  reference  is  supposed  to  be  made  to  a  Latin  ver- 
sion, is  Tertullian;  in  the  words,  'sciamus  plane  non  sic  esse  in  Graece  authen- 
tico,  quomodo  in  usum  exiit  per  duarum  syllabarum  aut  callidam,  aut  simph- 
cem  eversionem,1  &c. — (De  Monogamia,  c.  11.)  'We  may  certainly  know,  that 
in  the  Greek  original,  it  does  not  stand  in  the  form  in  which,  (through  the 
either  crafty  or  simple  alteration  of  two  syllables),  it  has  gone  out  into  com- 
mon use,'  &c.  [Ante-Nicene,  'in  the  form  which  (through  &c.)  has  gone  out,' 
&c.] 

"It  is  possible  Tertullian  has  in  view  here,  a  version  in  use  among  the  Af- 
rican Christians;  but  it  is  by  no  means  certain  that  such  is  his  meaning,  for  he 
may  refer  merely  to  the  manner  in  which  the  passage  in  question  had  come  to 
be  usually  cited,  but  without  intending  to  intimate  that  it  was  so  written  in 
any  formal  version.  The  probability  that  such  is  really  his  meaning,  is  greatly 


306          FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

heightened,  when  we  compare  his  language  with  similar  expressions  in  other 
parts  of  his  writings.  Thus  speaking  of  the  Logos,  he  says: 

"'Hanc  Graeci  Aoyov  dicunt,  quo  vocabulo  etiain  Sermonem  appellamus. 
Ideoque  in  usu  est  nostrorum  per  simplicitatem  interpretationis,  Sermonem, 
dicere,  in  primordio  apud  deuin  esse,1  &c. — [Adv.  Prax.  c.  5.]  'This  the 
"Greeks  call  'Logos,'  by  which  term  we  also  designate  Word;  (or  Discourse;) 
and  therefore,  it  is  now  usual,  owing  to  the  simple  interpretation  of  our  peo- 
ple, to  say  that  the  Word  was  in  the  beginning,  with  God,1  &c. 

"Where  he  seems  to  have  in  view,  simply,  the  colloquial  usage  of  the  Chris- 
tian compatriots.1' 

From  this  it  appears,  there  is  no  sufficient  evidence 
of  a  Latin  translation  of  the  gospels,  up  to  the  time  of 
Tertullian,  at  the  opening  of  the  third  century. 

The  fact  that  Tertullian  did  not  use  a  Latin  transla- 
tion, is  made  more  manifest  by  a  passage  in  the  9th 
chapter  of  the  2nd  book  against  Marcion.  Speaking 
of  the  nature  of  the  soul,  he  says: 

"We  must  at  the  outset,  hold  fast  the  meaning  of  the  Greek  scripture,  which 
has  afflatus,  not  spirit.  (IIvoijv,  not  Ttrsvjua.)  Some  interpreters  of  the 
Greek,  without  reflecting  on  the  difference  of  the  words,  and  careless  about 
their  exact  meaning,  put  spirit  for  efflatus;"  &c. 

Here  Tertullian  would  very  naturally  have  referred 
to  the  translation,  had  there  been  one  in  use,  and 
would  have  commented  upon  the  meaning  given  to  the 
Greek  words  by  the  translator.  On  the  contrary,  he 
speaks  of  the  meaning  attached  to  the  words  by  dif- 
ferent "  interpreters  of  the  Greek."  Tertullian  was  a 
Greek  scholar,  and  doubtless,  did  his  own  translating. 

In  the  passage  referred  to  by  Tertullian,  the  word 
is  SFIRACULUM,  in  the  Vulgate,  not  EFFLATUS.  If  a  Lat- 
in translation  was  then  in  use,  it  is  not  probable  the 
Vulgate  would  afterward  have  differed  from  it,  in  the 


THE  FOUR  CANONICAL  GOSPELS.      307 

use  of  this  word. 

Again,  in  his  citations  from  Marcion,  Tertullian  quot- 
ed in  Latin,  as  he  did  from  the  four  gospels.  There  is 
still  less  reason  to  suppose  he  had  before  him  a  trans- 
lation of  the  Greek  of  Marcion.  The  reasonable  con- 
clusion is,  therefore,  that  he  gave  his  own  rendering  to 
the  text  of  all  these  gospels. 

Tertullian  aside,  there  is  absolutely  no  evidence  of 
any  Latin  translation  of  the  gospels,  earlier  than  the 
third  century. 

There  is  in  fact,  nothing  very  definite  until  the  fourth 
Century.  But  as  the  language  of  Augustine,  Jerome 
and  Hilary,  would  seem  to  imply  the  existence  of  at 
least  one  translation  before  their  time,  it  may  be  as- 
sumed that  there  was  a  Latin  translation  in  the  third 
century. 

THE  VULGATE. — This  may  be  said  to  date  properly 
from  the  revision  of  Jerome,  A.  D.  383.  It  is  not  cer- 
tain whether  it  extended  beyond  the  gospels,  though 
he  was  requested  by  Damasus  to  revise  the  New  Testa- 
ment, and  his  work  is  sometimes  spoken  of  as  a  revis- 
ion of  the  whole. 

If  any  revision  of  the  balance  was  made,  it  was  less 
carefully  and  thoroughly  done;  so  that  the  vulgate  was 
a  composite  work,  consisting  of  a  complete  translation 
of  the  gospels,  and  some  corrections  and  emendations 
of  the  then  current  Latin  version  of  the  balance  of  the 
New  Testament. 

THE  PESHITO. — Efforts  have  been  made,  also,  to  date 
the  Syriac  version  in  the  second,  or  even  in  the  first 


808  FIFTH  PEEIOD.  A.  I>.  170  to  A.  D.  185 

century;  but  with  no  better  success.  The  whole  sub- 
ject was  carefully  examined  by  Bishop  Marsh,  who  came 
to  the  conclusion  that  we  had  no  reliable  evidence  con- 
cerning the  Peshito,  earlier  than  Ephraim,  who  lived  in 
the  fourth  century.  How  much  earlier  than  that  the 
version  existed,  was  a  matter  of  speculation. ' 

Dr.  Davidson  goes  somewhat  farther,  but  stops  at  the 
third  century.  He  says: 

"In  Syria,  a  version  of  the  New  Testament,  for  the  use  of  the  church,  wa& 
made  early  in  the  third  century."  This  was  the  Peshito.— Canon,  p.  114. 

The  Latin  and  the  Syriac  were  the  languages  spoken 
by  the  great  body  of  Christians,  who  did  not  under- 
stand the  Hebraistic  Greek,  in  which  the  scriptures 
were  written.  There  being,  then,  no  translations  into 
these  languages,  before  the  third  century,  why,  if  the 
gospels  were  written  in  the  times  of  the  apostles,  were 
all  the  churches  where  those  languages  prevailed,  de- 
prived of  the  use  of  the  books  for  more  than  a  hundred 
and  fifty  years? 

4.  No  manuscripts  of  the  gospels  are  in  existence, 
dating  farther  back  than  the  fourth  century.  Of  that 
century  or  the  next,  there  are  three  or  four,  and  some 
twenty  or  thirty,  more  than  a  thousand  years  old. 

Not  only  are  there  no  older  manuscripts  now  in  ex- 
istence, but  there  is  no  evidence,  so  far  as  we  are  aware, 
that  older  copies  have  existed,  at  any  time,  for  hun- 
dreds of  years  past.  They  are  said  to  have  been  destroy- 
ed in  the  persecution  of  Diocletian,  about  A.  D.  303; 

(1.)  Notes  to  Michaelis,  vol.  2,  p.  554. 


THE  FOUR  CANONICAL  GOSPELS.       309 

but  how  could  every  hidden  manuscript  be  thus  reached 
and  destroyed? 

5.  No  autograph  manuscript  of  any  of  the  gospels 
has  ever  been  known,  so  far  as  there  is  any  authentic 
record:  nor  has  any  credible  witness  ever  claimed  to 
have  seen  such  a  manuscript.    Jerome  did  claim  that 
the  gospel  concerning  the  birth  of  Mary,  and  the  in- 
fancy of  the  Savior,  which  he  translated  for  the  bishops, 
was  in  the  hand- writing  of  Matthew.      But  we  are  not 
aware  that  he  or  any  one  else  ever  claimed  to  have 
seen  a  manuscript  of  either  of  the  four  gospels,  in  the 
hand-writing  of  Luke,  Mark,  Matthew  or  John.     If  the 
autograph  manuscripts  had  ever  existed,  they  would 
have  been  preserved,  among  the  most  sacred  relics  of 
the  church. 

If  they  once  existed,  and  were  destroyed,  where  is  the 
record  of  their  existence,  and  when  and  where  were 
they  destroyed,  by  whom  and  under  what  circum- 
stances? Who  made  the  first  copies  and  when,  and 
what  evidence  have  we  that  they  were  correctly  trans- 
cribed? 

6.  During  the  first  two  centuries,  tradition  was  es- 
teemed of  more  value,  and  better  evidence  of  the  gos- 
pel history,  than  any  written  books  or  manuscripts. 

Of  this,  the  reader  has  had  repeated  evidence  in  these 
pages.  Papias,  in  the  middle  of  the  second  century, 
considered  that  the  information  which  he  could  derive 
from  books,  was  not  so  profitable  as  that  which  was 
preserved  in  a  living  tradition. 


310       FIFTH  PERIOD.  A.D.  170  to  A.D.  185. 

The  great  outlines  of  the  life  of  Christ,  says  Ire- 
naeus,  "were  received  by  barbarous  nations,  without 
written  documents,  by  ancient  tradition."  * 

The  extent  to  which  tradition  was  relied  upon,  is  well 
illustrated  by  the  letter  of  PtolemsBus  to  Flora,  about 
A.  D.  190.  He  says  he  will  explain  to  her  the  partic- 
ulars of  that  doctrine  which  he  had  just  been  mention- 
ing, "  by  the  help  of  tradition  received  from  the 
apostles,  and  handed  down  to  us."  He  adds,  "All  must 
be  tried  by,  and  made  to  square  with  the  doctrine  of 
the  Savior  himself,  which  was  to  be  the  rule." : 

This  extensive  use  of  tradition,  and  the  preferring  it 
to  any  written  books,  is  inconsistent  with  the  general 
use  of  gospels  which  were  deemed  authoritative  and  in- 
spired records. 

7.  The  dialect  in  which  the  New  Testament  books 
were  written,  a  sort  of  Hebraistic  Greek,  has  been  con- 
sidered evidence  of  their  antiquity.    But  this  dialect 
prevailed  for  three  centuries  after  Christ,  and  was  in 
full  use  during  the  second  century.    The  same  or  sim- 
ilar Hebraisms  abound  in  the  apocryphal  gospels    of 
that  age. 

8.  The  canonical  gospels  were  selected  by  the  bish- 
ops from  a  large  number  then  in  circulation.     This  is 
asserted  by  Origen;  who  says: 

And  that  not  four  gospels,  but  very  many  were  written,  out  of  which  those 
we  have  were  chosen,  and  delivered  to  the  churches,  we  may  perceive,"  &c. — In 
Prcem.  Luca,  Horn.  1,  t.  2,  p.  210. 

* 

(1.)  Adv.  Hssr.  3.  4.  2. 

(2.)  In  App.  ad  Iren.  Grabe,  Spi.  Pat.  vol.  2,  p.  77. 


TEE  FOUR  CANONICAL  GOSPELS.       311 


CHAPTER    XXVI. 

THE  FOUR  CANONICAL  GOSPELS.-Contiimed. 


THE  GOSPELS  AS  A  GROUP. 

Considered  together,  as  a  history,  the  gospels  are 
fragmentary  and  incoherent,  and  far  from  harmonious. 

In  the  first  place,  there  is  a  radical  difference  be- 
tween the  Gospel  of  John  on  the  one  side,  and  the  three 
synoptics  on  the  other. 

In  the  synoptics,  Jesus  speaks  in  parables  and  pro- 
verbs. Short,  pithy  sayings  are  ever  on  his  lips.  In 
John,  he  indulges  in  theological  discourses.  In  the 
Synoptics,  his  ministry  lasted  one  year.  Scene,  Galilee, 
except  the  last  few  days  of  his  life.  In  John  his  min- 
istry lasted  some  three  years,  and  the  time  was  spent 
mostly  in  Jerusalem,  and  other  parts  of  Judaea. 

There  are  a  few  places  where  the  four  gospels  run 
parallel.  There  are  parallel  passages,  more  or  less 
similar,  concerning  the  feeding  of  the  multitude  on  five 
loaves  and  two  fishes — Jesus  riding  into  Jerusalem — 
the  reference  to  his  betrayal,  when  in  conversation 
with  his  disciples — the  prediction  of  his  denial  to  Peter 


312       FIFTH   PERIOD.  A.  D.  170    to    A.  D.  185. 

—the  smiting  by  Peter  of  the  servant  of  the  high 
priest — the  denial  of  Christ  by  Peter — the  question  of 
Pilate  to  Jesus,  asking  him  if  he  was  the  king  of  the 
Jews — the  scene  concerning  the  release  of  Barabbas— 
the  crucifixion  of  Jesus,  with  some  few  of  the  circum- 
stances attending  it — the  parting  of  his  garments — the 
crucifixion  of  the  thieves — the  title  on  the  cross — the 
begging  of  the  body  of  Jesus,  his  burial,  and  the  visit 
to  the  sepulcher.  In  these,  however,  there  is  consider- 
able diversity,  and  even  contrariety  of  statement. 

Then  again,  John  is  parallel  with  Mark  and  Matthew, 
in  the  account  of  Jesus  walking  on  the  sea;  and  of  the 
woman  who  poured  ointment  upon  him. 

John  is  also  parallel  with  Mark,  in  the  appearance 
of  Jesus  to  Mary  Magdalene,  after  the  resurrection, 
though  the  account  is  much  amplified  in  John,  and  is 
parallel  with  Luke,  in  the  report  of  Pilate  to  the  Jews, 
that  he  found  no  fault  in  Jesus,  and  with  the  visit  of 
Peter  to  the  sepulcher;  with,  as  in  the  case  of  Mary, 
much  amplification. 

With  the  exception  of  these,  and  perhaps  two  or 
three  other  passages,  every  thing  in  John  is  different 
from  the  other  gospels,  or  very  differently  related. 

Any  consideration  of  the  gospels  as  a  group,  must 
therefore,  be  confined  to  the  other  three. 

THE  SYNOPTIC  GOSPELS. 

No  question  connected  with  gospel  history,  has  at- 
tracted more  attention,  or  elicited  more  discussion, 
than  that  of  the  origin  and  formation  of  the  synoptic 


THE  FOUR  CANONICAL  GOSPELS.      313 

gospels,  Luke,  Mark  and  Matthew.  Volumes  have  been 
written  upon  it,  but  with  very  unsatisfactory  results. 
That  they  are  not  merely  copied,  one  from  the  other, 
with  changes,  is  the  almost  unanimous  verdict  of  bib- 
lical scholars.  At  the  same  time  the  resemblance,  not 
in  incident  merely,  but  in  language  also,  is  so  close,  as 
to  indicate  some  common  source,  which  was  drawn 
upon,  in  their  construction.  As  to  the  nature  of  this 
source,  some  have  supposed  an  original  gospel,  others, 
several  original  fragmentary  gospels;  others  again, 
have  believed  them  written  mainly  from  oral  traditions. 

Eichhorn  thought  but  one  document  was  used  by  the 
three  evangelists;  that  various  additions  had  been  made 
to  different  copies  of  it;  and  that  some  of  the  evangel- 
ists had  some  of  these  copies;  others,  others;  that 
every  thing  found  in  common  in  the  three  synoptics, 
was  in  the  common  document. 

In  one  respect,  the  theory  of  Eichhorn  deserves  es- 
pecial attention;  recognizing,  as  it  does,  the  natural 
working  of  the  law  of  accretion.  He  considered  the 
portions  which  were  common  to  Matthew  and  Mark, 
and  not  in  Luke,  additions  made  in  the  copies  of  a 
common  document,  which  were  used  by  Matthew  and 
Mark;  and  in  like  manner,  that  those  portions  found 
in  common  in  Mark  and  Luke,  and  not  in  Matthew, 
were  additions  made  in  the  copies  used  by  Mark  and 
Luke. ' 

Bishop  Marsh  made  a  thorough  examination  of  the 
subject,  and  his  views  may  be  condensed  as  follows: 

(1.)  Michaelis,  by  Marsh,  vol.  3,  pt.  2,  p.  192. 


314  FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185, 

1.  The  three  evangelists  used   copies  of  a  common 
Hebrew  document. 

2.  Matthew  used  this  with  some  additions,  in  writing 
his  original  gospel,  which  Marsh  supposes  to  have  been 
in  Hebrew. 

3.  Mark  and  Luke  translated  the  common 'document 
into  Greek,  and  used,  besides,  another  Greek  transla- 
tion of  it. 

4.  Afterward,  Matthew  was  translated  into  Greek,  by 
some  one  who  made  use  of  Mark  and  Luke. 

5.  In  addition  to  the  common  document,  there  was 
another,  containing  only  precepts,  parables  and  dis- 
courses of  Christ,  which  was  used  only  by  Matthew 
and  Luke,  who  had  different  copies. ' 

This  theory,  though  quite  complicated,  comes  nearer, 
probably,  than  any  other,  to  explaining  all  the  facts, 
on  the  hypothesis  that  Matthew  is  a  mere  translation. 

That  hypothesis,  is,  however,  pretty  nearly  aban- 
doned. 

Schleiermacher,  not  looking  upon  the  theory  of 
Marsh  as  satisfactory,  discarded  the  hypothesis  of  a 
common,  original  gospel,  and  undertook  to  show  that 
Luke,  which  he  considered  the  principal,  and  the  most 
reliable  gospel,  consisted  merely  of  a  collection  of  a 
large  number  of  manuscripts,  compiled  and  arranged 
by  some  one,  who  wrote  nothing  more  than  was  neces- 
sary to  adapt  the  phraseology  to  a  continuous  narra- 
tive. This  theory  deserves  the  most  careful  attention. 

(1.)  Notes  to  Michaelis,  vol.  3,  pt.  2. 


TEE  FOUR  CANONICAL  GOSPELS. 

It  may  prove  to  be  the  key  to  the  whole  subject;  es- 
pecially if  it  shall  become  established,  as  we  believe  it 
will  be,  that  Luke  was  the  first  of  these  gospels,  and 
was  written  after  Marcion. 

Ewald  supposes  an  original  gospel,  containing  the 
record  of  the  baptism,  the  temptation  and  the  passion. 

This  was  the  substructure,  used  by  Paul,  and  com- 
posed, perhaps,  by  the  evangelist  Philip.  It  was  in 
Greek.  Then  followed  the  Hebrew  Oracles,  by  Mat- 
thew, which  with  some  narratives,  contained  nearly  all 
the  discourses  of  Christ.  Then  came  Mark,  and  after 
that  Matthew  and  Luke. ' 

In  all  these  theories,  too  little  attention  appears  to 
have  been  given  to  the  evidence  indicating  a  late  date 
to  these  gospels;  too  little  account  taken  of  their  close 
relation  to  the  apocryphal  gospels;  and  the  law  of 
accretion,  in  its  application  to  the  question,  has  not 
been  sufficiently  considered. 

Other  things  being  equal,  the  shortest  document  is 
the  oldest.  Not  until  this  fact  is  recognized,  can  the 
complicated  questions  connected  with  the  synoptic 
gospels,  ever  be  solved. 

The  character  of  the  synoptics  is  well  delineated  by 
Mr.  Sunderland,  as  follows: 

"  At  least  three  of  the  four  gospels  can  have  had  no  real  authors,  as  we 
usually  understand  that  word.  They  are  the  work  of  editors;  they  are  com- 
pilations; 'mosaics';  the  material  which  enters  in  to  make  them  up,  being 
real  utterances  of  Jesu*,  real  events  of  his  life,  together  with  more  or  less  of 
legendary  elements,  and  deviations  from  historic  facts,  occasioned  by  the 

(1.)  Yahrbucher,  1848,  1849. 


316          FIFTH  PERIOD.  A.  D.  170  to  A.D.  185. 

lapse  of  years,  and  the  necessary  imperfection  of  the  human  memory.1' — What 
is  the  Bible,  &c.  p.  65. 

THE  LAW  OF  ACCRETION, 

APPLIED  TO  THE   CANONICAL  GOSPELS. 
The  result  of  a  careful  comparison  of  the  four  gos- 
pels,   noting  all  the  parallels  which    consist,    not  of 
short  passages  merely,  but  of  continuous  narratives, 
may  be  stated  as  follows: 

1.   LUKE  COMPARED  WITH  MATTHEW. 

In  92  parallels,  Luke  is  the  shortest  in  44,  and  the  longest  in  32.  The  others 
about  equal. 

2.  LUKE  COMPARED  WITH  MARK. 

In  95  parallels,  Luke  is  the  shortest  in  57,  and  the  longest  in  21.  The  others 
equal. 

3.  LUKE  COMPARED  WITH  JOHN. 

In  19  parallels,  Luke  is  the  shortest  in  13,  the  longest  in  4. 

The  preponderance  of  shorter  passages  in  Luke, 

As  compared  with  Matthew,  is  as  11  to  8. 

As  compared  with  Mark,  as  19  to  7. 

As  compared  with  John,  more  than  3  to  1. 

Of  all  the  parallels,  206  in  number,  Luke  is  the  shortest  in  114,  the  longest 
in  57.  Proportion,  2  to  1. 

This  points  to  Luke  as  the  older  gospel,  unless  some  other  reason  can  be 
assigned  for  its  greater  brevity. 

4.  MATTHEW  COMPARED  WITH  MARK. 

In  105  parallels,  Matthew  is  the  shortest  in  44  and  the  longest  in  35. 

5.  MATTHEW  COMPARED  WITH  JOHN. 

In  22  parallels,  Matthew  is  the  shortest  in  13,  and  the  longest  in  7. 

6.  MARK  COMPARED  WITH  JOHN. 

In  23  parallels,  Mark  is  the  shortest  in  12,  and  the  longest  in  10. 

According  to  the  law  of  accumulation,  or  accretion, 
the  order  of  date  of  these  gospels  would  be  Luke, 
.Matthew,  Mark,  John. 

We  think,  for  reasons  which  will  be  given  in  a  subse- 


THE  FOUR  CANONICAL  GOSPELS.       317 

quent  chapter,  that  the  Gospel  of  Matthew  constitutes 
an  exception  to  the  rule,  and  the  true  order  is,  Luke, 
Mark,  John,  Matthew. 

This  order  for  the  synoptics,  agrees  with  the  conclu- 
sions of  the  Kev.  Mr.  San  day,  as  to  the  relative  correct- 
ness of  the  three  gospels. 

"The  very  same  investigation,"  says  he,  "which  shows  that  our  present  St. 
Mark  was  not  an  original  (gospel),  tells  with  increased  force  against  St.  Mat- 
thew. When  a  document  exists  dealing  with  the  same  subject  matter  as  two 
other  documents,  and  those  two  other  documents  agree  together,  and  dift'er 
from  it,  on  as  many  as  944  separate  points,  there  can  be  little  doubt,  that  in  a 
great  majority  of  those  points,  it  has  deviated  from  the  original,  and  that  it  is, 
therefore,  secondary  in  character.  It  is  both  secondary,  and  secondary  on  a 
lower  stage  than  St.  Mark;  it  has  preserved  the  features  of  the  original,  with  a 
less  amount  of  accuracy. 

"The  points  of  the  triple  synopsis,  on  which  Matthew  fails  to  receive  veri- 
fication, are  in  all,  944;  those  on  which  Mark  fails  to  receive  verification,  334; 
or  in  other  words,  the  inaccuracies  of  Matthew  are  to  those  of  Mark,  nearly  as 
three  to  one." — Gospels  of  the  Second  Centwy,  p.  152. 

The  inaccuracies  of   Matthew  as  compared  with 
Luke,  he  estimates  at  five  to  one. 

The  time  when  the  four  gospels  were  written,  cannot 
be  definitely  determined,  but  may  be  approximately 
stated,  thus: 

Luke,  A.  D.  170,  Mark,  175,  John,  178,  Matthew,  180. 

The  theory  of  a  common  document  for  the  synoptic 
gospels,  so  ably  advocated  by  Eichhorn,  cannot  be  con- 
sidered as  overthrown.  The  fragmentary  character  of 
Luke,  has,  it  is  true,  been  quite  conclusively  shown  by 
Schleiermacher.  But  suppose  the  common  document 
was  of  a  like  fragmentary  character,  and  was  itself  a 
compilation.  Suppose  one  copy  of  this  came  to  the 
hands  of  Marcion,  and  was  afterward  used  by  the  au- 
thor of  Luke,  each  of  whom  made  additions  from  other 


318       FIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

manuscripts.  Suppose  other  copies  of  the  same  docu- 
ment, in  later  stages  of  accretion,  came  afterward  to 
the  hands  of  the  other  gospel  historians,  successively, 
and  were  used  by  them,  with  additions  of  their  own, 
or  from  other  manuscripts.  This  would  account  for 
the  complicated  phenomena  which  are  presented  by 
the  gospels,  and  which  have  proved  so  perplexing  to 
commentators. 

Eichhorn  did  not  believe,  from  a  comparison  of  the 
four  gospels  with  each  other  and  with  older  documents, 
that  they  came  into  use  before  the  end  of  the  second 
century. 

Thus  his  theory,  based  upon  internal  criticism,  har- 
monizes with  the  historical  evidence;  a  fact  which 
entitles  it  to  greater  consideration. 


TEE  FOUR  CANONICAL  GOSPEL8.       319 


CHAPTER    XXVII. 

THE  FOUE  CANONICAL  GOSPELS. -Continued. 


HISTORY  OF  JESUS,  AS  GIVEN  IN  THE  GOSPELS. 

The  genealogy,  birth  and  childhood  of  Jesus,  are 
narrated  in  two  only  ot  the  canonical  gospels,  Luke  and 
Matthew. 

1.  THE  GENEALOGY  OF  JESUS. 

If  immaculately  conceived,  Christ  had  no  human 
genealogy,  except  upon  the  mother's  side;  a  fact  which 
was  recognized  in  some  of  the  earlier  gospels,  and  by 
the  earlier  fathers,  who  deemed  it  sufficient,  that  Mary 
was  of  the  race  of  David. ' 

But  the  compilers  of  Luke  and  Matthew,  not  satisfied 
that  the  genealogy  of  Jesus  should  be  traced  through  a 
woman,  undertook,  strangely  enough,  to  show  that 
Joseph  was  descended  from  David.  That  this  was  an 
afterthought,  is  sufficiently  manifest  from  the  result  of 
the  undertaking.  Both  historians  give  a  long  line  of 
ancestry;  but  Matthew  has  Christ  descended  from 

(1.)  Protevangelion,  ch.  10;  Justin  Martyr,  Dialogue  with  Trypho,  chs.  23, 
43,  45,  100;  Clement  of  Alex.  Strom.  1.  21. 


320       FIFTH   PERIOD.  A.  D.  170    to    A.  D.  185. 

Solomon,  son  of  David,  while,  according  to  Luke,  he 
descended  from  Nathan,  brother  of  Solomon. 

From  that  point  on,  the  chain  would  necessarily  be 
different.  Where  the  names  given  are  alike,  if  not  en- 
tirely fictitious,  and  thrown  in  merely  to  fill  up,  they 
were,  of  course,  different  persons  having  the  same 
'  name;  and  the  genealogy  ends,  as  might  be  expected; 
the  chroniclers  assigning  to  Joseph  different  fathers. 

Many  attempts  have  been  made  to  explain  this  pal- 
pable contradiction,  but  there  is  no  substantial  agree- 
ment concerning  it,  among  commentators.  The  theory 
that  Luke  intended  the  genealogy  of  Mary,  though 
flatly  opposed  to  the  grammatical  construction  of  the 
Greek,  finds  probably,  at  the  present  time,  the  most 
supporters. 

Perhaps  the  reader  will  be  satisfied  with  the  follow- 
ing explanation  of  Augustine: 

"St.  Matthew  descends  through  Solomon,  by  whose  mother  David  sinned; 
St.  Luke  ascends  through  Nathan,  another  son  of  the  same  David,  through 
whom  he  was  purged  from  his  sin.  For  we  read  that  Nathan  was  sent  to  re- 
prove him,  and  that  he  might,  through  repentance,  be  healed.  Both  evange- 
lists meet  together  in  David,  the  one  in  descending,  the  other  in  ascending.  "- 
Sermon  51. 

Again:  "Now  in  the  generations  which  Matthew  enumerates,  the  predomi- 
nant number  is  forty.  For  it  is  the  custom  of  the  holy  scriptures,  not  to  reck- 
on what  is  over  and  above  certain  round  numbers." — Ibid. 

2.  THE  BIRTH  AND  INFANCY  OF  JESUS. 
Here,  again,  the  only  canonical  historians  are  the  au- 
thors of  Luke  and  Matthew,  and  they  agree  no  better 
in  this,  than  in  the  genealogy  of  Joseph. 

According  to  Luke,  Jesus  having  been  born  in  Beth- 
lehem, his  parents  remained  there  until  the  end  of  the 


THE  FOUR  CANONICAL  GOSPELS.         321 

forty  days  required  for  the  purification  of  Mary,  when 
they  brought  him  to  Jerusalem,  where  he  was  publicly 
presented  in  the  temple.  Joseph  and  Mary  then  return- 
ed to  Nazareth,  which,  according  to  the  historian,  had 
been  their  former  residence.  It  has  been  seen  in  a  for- 
mer chapter,  that  the  author  of  Luke  made  several 
changes  in  Marcion's  Gospel,  to  accommodate  it  to  his 
theory  that  the  parents  of  Jesus  had  formerly  resided 
in  Nazareth. ' 

The  author  of  Matthew,  on  the  other  hand,  did  not 
recognize  Nazareth  as  having  been  the  former  residence 
of  Joseph  and  Mary.  Instead  of  returning  to  that 
place  from  Bethlehem,  through  Jerusalem,  they  are 
warned  to  flee  into  Egypt,  since  Herod  would  seek  to 
destroy  the  child.  And  when,  after  the  death  of  Herod, 
they  returned  from  Egypt,  being  warned  in  a  dream, 
they  "turned  aside"  into  the  parts  of  Galilee. 

In  Luke,  nothing  is  said  of  the  magi,  the  slaughter 
of  the  infants,  or  the  flight  to  Egypt.  In  Matthew, 
nothing  is  said  of  the  announcement  to  Mary,  the  ap- 
pearance to  the  shepherds,  or  the  presentation  in  the 
temple. 

The  public  presentation  of  Jesus  at  that  time,  in  the 
temple,  at  Jerusalem,  is  utterly  inconsistent  with  the 
seeking  of  his  life  by  Herod,  and  the  warning  to  his 
parents  at  Bethlehem. 

"All  attempts,"  says  Schleiermacher,  "to  reconcile  these  two  contradictory 
statements,  seem  only  elaborate  efforts  of  art." — Essay  on  Luke,  p.  48. 

(1.)  This  theory  was  supported  by  the  Gospel  of  the  Infancy. 


322          FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

But  this  is  not  all.  There  is  a  difference  between 
Luke  and  Matthew,  of  about  eleven  years,  in  the  time 
of  the  birth  of  Christ. 

According  to  Matthew,  Jesus  was  born  during  the 
reign  of  Herod,  and  some  time,  say  two  years,  before 
his  death.  Herod  was  succeeded  by  Archelaus,  who 
reigned  nine  years,  and  was  then  banished.  The  coun- 
try of  Archelaus  was  then  added  to  the  province  of 
Syria,  and  Cyrenius  was  sent  out  as  governor,  with  in- 
structions to  take  an  account  of  the  people's  effects,  for 
the  purposes  of  taxation. ' 

This,  which  was  more  than  nine  years  after  the 
death  of  Herod,  was,  according  to  Luke,  the  time  when 
Jesus  was  born. — [Luke,  2.  1  to  7.] 

Numberless  attempts  have  been  made  to  solve  the 
difficulty.  Dr.  Lardner  has  handled  the  subject  at  great 
length,  and  with  much  skill  and  ingenuity. 2 

It  may  be  safely  said,  however,  that  the  difficulty  has 
never  been  removed.  In  the  language  of  Schleier- 
macher,  the  "most  indispensable  conditions"  to  a 
solution  of  these  chronological  difficulties,  "are  want- 
ing." For  which  reason,  he  asserts  that  in  the  attempt 
to  solve  them,  "no  one  has  yet  met  with  the  slightest 
degree  of  success." ! 

Perhaps  the  most  plausible  theory  is  that  of  Zumpt, 
who  supposes  Cyrenius  was  twice  Governor  of  Syria. 4 

(1.)  Josephus,  Antiq.  bk.  17,  ch.  13;  bk.  18,  ch.  1. 

(2.)  Lardner's  Works,  vol.  1,  pp.  136  to  179. 

(3.)  Essay  on  Luke,  p.  38. 

(4.)  See  Smith's  Bible  Dictionary,  Article,  "Cyrenius." 


TEE  FOUR  CANONICAL  GOSPELS.      323 

The  argument  of  Zumpt,  though  ingenious,  is  far 
from  satisfactory.  It  is  rather  a  speculation  as  to  what 
might  possibly  have  been.  The  two  governorships  are 
inconsistent  with  the  language  of  Josephus,  who  speaks 
of  Cyrenius  as  one  who  had  been  consul,  and  who  had 
passed  through  various  magistracies  before  becoming 
consul.  His  governorship  is  then  spoken  of,  in  such  a 
way  as  indicates  it  to  be  a  new  magistracy. 

Besides,  even  if  Cyrenius  had  before  been  Governor 
of  Syria,  the  difficulty  would  not  be  removed,  except 
by  supposing  an  assessment  and  taxing,  under  his  first 
administration.  But  the  taxing  referred  to  by  Josephus, 
was  a  new  thing.  It  was  manifestly  the  first  attempt 
of  the  kind,  as  it  resulted  in  a  revolt,  of  a  very  serious 
character. 

In  regard  to  the  place  of  residence  of  the  parents  of 
Jesus,  and  the  journey  to  Bethlehem,  some  light  may 
be  thrown  upon  the  subject  by  Jerome's  translation, 
from  memory,  of  one  of  the  gospels  of  the  Infancy,  a 
translation  which  has  usually  been  known  as  the  Gospel 
of  the  Birth  of  Mary. ' 

It  is  there  stated,  [ch.  1J,  that  the  family  of  Mary's 
father  was  of  Nazareth,  and  the  family  of  her  mother 
of  Bethlehem.  According  to  the  Gospel  of  the  Infancy 
also,  Joseph  and  Mary  were  residing  at  Nazareth. 

It  would  be  very  natural  that  as  the  time  of  her  de- 
livery drew  near,  Mary  should  desire  to  be  with  her 
mother,  who  probably,  was  not  able  to  visit  her.  This 

(1.)  See  ch.  17,  of  this  work. 


324  FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

furnishes  a  much  more  plausible  reason  for  the  jour- 
ney to  Bethlehem,  than  that  of  the  enrollment  for  taxa- 
tion, as  given  in  Luke;  since  the  personal  presence 
of  Mary,  for  that  purpose,  would  not,  under  such  cir- 
cumstances, have  been  required. 

3.   THE  CHILDHOOD  OF  JESUS. 

Here  Luke  is  the  only  historianr  and  relates  but  a 
single  incident;  the  dispute  of  Jesus  with  the  doctors 
in  the  temple,  when  he  was  but  twelve  years  of  age. 
This  narrative,  which  Schleiermacher  supposes  to  have 
been  contained  in  a  separate  manuscript,  was  no  doubt 
the  same  which,  with  accumulations,  constituted 
the  50th  chapter  of  the  Gospel  of  the  Infancy. 

With  this  exception,  the  whole  life  of  the  great  teach- 
er, except  one  year  or  perhaps  three  years  at  its  close, 
is  buried  in  oblivion. 

In  the  Gospel  of  the  Infancy,  there  are  further  ac- 
counts of  the  childhood  of  Jesus.  But  as  some  of  them 
are  not  to  his  credit,  while  all  are  of  an  extravagant 
nature,  they  are  prudently  omitted  from  the  canonical 
history. 

4.   THE  MINISTRY  OF  JESUS. 

The  plain  inference  from  the  synoptic  gospels  is,  that 
the  ministry  of  Christ  lasted  but  one  year.  Every 
thing  related  appears  to  have  taken  place  in  or  near 
Galilee,  and  within  the  year.  He  goes  up  to  Jerusalem 
to  but  one  passover. 

But  according  to  John,  the  ministry  must  have  last- 


THE  FOUR  CANONICAL  GOSPELS.       325 

ed  much  longer,  as  he  goes  up  to  three  or  four  passo- 
vers,  at  least.  A  large  part  of  the  time  was  passed  in 
Judaea  and  Jerusalem. 

To  add  to  the  confusion,  Irenaeus,  the  first  writer 
who  mentions  the  four  gospels,  asserts  that  the  minis- 
try of  Jesus  lasted  about  twenty  years,  and  that  he 
was  more  than  fifty  years  old  when  he  was  crucified. 
He  discusses  the  question  at  considerable  length.  The 
following  is  his  statement,  with  the  argument  by  which 
he  supports  it: 

IREN^US  AGAINST  HERESIES,  BOOK  II,  CHAPTER  XXII. 

CHRIST  DID  NOT  SUFFER  IN  THE  TWELFTH  MONTH  AFTER  HIS  BAPTISM; 
BUT  WAS  MORE  THAN  FlFTY  TEAKS  OLD  WHEN  HE  DIED. 

"I  have  shown  that  the  number  thirty  fails  them  (the  heretics)  in  every  re- 
spect; too  few  aeons,  as  they  represent  them,  being  at  one  time  found  within 
the  Pleroma,  and  then  again  too  many. 

"There  are  not,  therefore,  thirty  seons,  nor  did  the  Savior  come  to  be  bap- 
tized when  he  was  thirty  years  old  for  this  reason,  that  he  might  show  forth  the 
thirty  silent  seons  of  their  system;  otherwise  they  must  first  of  all  separate 
and  eject  (the  Savior)  himself  from  the  Pleroma  of  all. 

"Moreover,  they  affirm  that  he  suffered  in  the  twelfth  month,  so  that  he 
continued  to  preach  for  one  year  after  his  baptism.  They  endeavor  to  estab- 
lish this  point  out  of  the  prophet;  (for  it  is  written,  'To  proclaim  the  accepta- 
ble year  of  the  Lord,  and  the  day  of  retribution;')  being  truly  blind,  inas- 
much as  they  affirm  they  have  found  out  the  mysteries  of  Bythus;  yet  not  un- 
derstanding that  which  is  called  by  Isaiah,  the  acceptable  year  of  the  Lord, 
nor  the  day  of  retribution.  For  the  prophet  neither  speaks  concerning  a  day 
which  includes  a  space  of  twelve  hours,  nor  of  a  year  the  length  of  which  is 
twelve  months. 

"For  even  they  themselves  acknowledge,  that  the  prophets  have  very  often 
expressed  themselves  in  parables  and  allegories,  and  not  according  to  the  mere 
eound  of  the  words."1* 

"2.  [In  this  section,  Irenseus  comments  further,  upon  the  meaning  of  the 
phrases,  'acceptable  year  of  the  Lord,'  and  'day  of  retribution.'  He  claims 


326       FIFTH   PERIOD.  A.  D.  170   to   A.  D.  185, 

that  the  day  of  retribution  has  not  come,  and  therefore  the  acceptable  year 
has  not  passed,  and  hence  it  must  be  more  than  a  year  of  twelve  months.] 

"3.  [The  argument  in  this  section  is  based  upon  the  Gospel  of  John;  Ire- 
naeus  claiming,  that  according  to  the  record  of  "John,  the  disciple  of  the 
Lord,"  Christ  went  up  to  Jerusalem  to  three  passovers.  Beside  the  three 
mentioned  by  Irenseus,  there  would  appear  to  be  another;  four  in  all,  as  fol- 
lows: (1),  John,  2.  23;  (2),  John,  5.  1;  (3),  John,  6.  4;  (4),  John,  13.  1.  The 
first,  second  and  fourth  are  mentioned  by  Irenseus.  He  closes  the  section 
thus:] 

"Their  explanation^  therefore,  both  of  the  year  and  the  twelfth  month,  has 
been  proved  false,  and  they  ought  to  reject,  either  their  explanation,  or  the 
gospel;  otherwise,  how  is  it  possible,  that  the  Lord  preached  for  one  year 
only? 

"4.  Being  thirty  years  old  when  he  came  to  be  baptized,  and  then  possess- 
ing the  full  age  of  a  master,  [or  teacher],  he  came  to  Jerusalem,  so  that  he 
might  be  properly  acknowledged  by  all  as  a  master.  For  he  did  not  seem  one 
thing  while  he  was  another,  as  those  affirm,  who  describe  him  as  being  man, 
only  in  appearance;  but  what  he  was,  that  he  also  appeared  to  be.  Being 
a  master,  therefore,  he  .also  possessed  the  age  of  a  master,  not  despising  or 
evading  any  condition  of  humanity,  nor  setting  aside  in  himself  that  law 
which  he  had  appointed  for  the  human  race,  but  sanctifying  every  age,  by 
that  period  corresponding  to  it,  which  belonged  to  himself.  For  he  came  to 
save  all  through  means  of  himself— all  I  say,  who  through  him  are  born  again 
to  God — infants  and  children,  and  boys,  and  youths,  and  old  men. 

"He  therefore  passed  through  every  age;  becoming  an  infant  for  infants,, 
thus  sanctifying  infants;  a  child  for  children,  thus  sanctifying  those  who  are 
of  this  age,  being  at  the  same  time  made  to  them  an  example  of  piety,  right- 
eousness and  submission;  a  youth  for  youths,  becoming  an  example  to  youths, 
and  thus  sanctifying  them  for  the  Lord. 

"So  likewise,  he  was  an  old  man  for  old  men,  that  he  might  be  a  perfect 
master  for  all;  not  merely  as  respects  the  setting  forth  of  the  truth,  but  also 
as  regards  age;  sanctifying  at  the  same  time,  the  aged  also,  and  becoming  an 
example  to  them  likewise.  Then,  at  last,  he  came  on  to  death  itself,  that  he 
might  be  'the  first  born  from  the  dead,  that  in  all  things  he  might  have  the 
pre-eminence;'  the  Prince  of  Life,  existing  before  all,  and  going  before  all. 

"5.  They,  however,  that  they  may  establish  their  false  opinion  regarding 
that  which  is  written,  'To  proclaim  the  acceptable  year  of  the  Lord/  main- 


THE  FOUR  CANONICAL  GOSPELS.        327 

tain  that  he  preached  for  one  year  only,  and  then  suffered  in  the  twelfth 
month.  They  are  forgetful  to  their  own  disadvantage,  destroying  his  whole 
work,  and  robbing  him  of  that  age  which  is  both  more  necessary  and  more 
honorable  than  any  other;  that  more  advanced  age,  1  mean,  during  which 
also,  as  a  teacher,  he  excelled  all  others.  For  how  could  he  have  had  disciples 
if  he  did  not  teach?  And  how  could  he  have  taught,  unless  he  had  reached 
the  age  of  a  master?  For  when  he  came  to  be  baptized,  he  had  not  yet 
completed  his  thirtieth  year,  but  was  beginning  to  be  about  thirty  years 
of  age.  (For thus  Luke,  who  has  mentioned  his  years,  has  expressed  it:  'Now 
Jesus  was,  as  it  were,  beginning  to  be  thirty  years  old,'  when  he  came  to  re- 
ceive baptism.)  And,  (according  to  these  men),  he  preached  only  one  year, 
reckoning  from  his  baptism;  and  on  completing  his  thirtieth  year,  he  suffered, 
being  in  fact,  still  a  young  man,  who  had  by  no  means  attained  to  advanced 
age. 

"Now,  that  the  first  stage  of  early  life  embraces  thirty  years,  and  that  this 
extends  onward  to  the  fortieth  year,  every  one  will  admit;  but  from  the  forti- 
eth and  fiftieth  year,  a  man  begins  to  decline  toward  old  age;  which  our  Lord 
possessed,  while  he  still  fulfilled  the  office  of  a  teacher,  even  as  the  gospel 
and  all  the  elders  testify;  those  who  were  conversant  in  Asia,  with  John,  the 
disciple  of  the  Lord,  that  John  conveyed  to  them  that  information.  And  he 
(John)  remained  among  them,  up  to  the  times  of  Trajan.  Some  of  them, 
moreover,  saw  not  only  John,  but  the  other  apostles  also,  and  heard  the-same 
account  from  them,  and  bear  testimony  to  the  statement. 

"Whom,  then,  should  we  believe?  Such  men  as  these,  or  Ptolemaeus,  who 
never  saw  the  apostles,  and  who  never,  even  in  his  dreams,  attained  to  the 
slightest  trace  of  an  apostle? 

"6.  But  besides  this,  those  very  Jews  who  then  disputed  with  the  Lord  Jesus 
Christ,  have  most  clearly  indicated  the  same  thing.  For  when  the  Lord  said 
to  them  'Your  father  Abraham  rejoiced  to  see  my  day,  and  he  saw  it,  and 
was  glad;'  they  answered  him,  'Thou  art  not  yet  fifty  years  old;  and  hast 
thou  seen  Abraham  ?  Now,  such  language  is  fittingly  applied  to  one  who  has 
already  passed  the  age  of  forty,  without  having  yet  reached  his  fiftieth  year, 
yet  is  not  far  from  this  latter  period.  But  to  one  who  is  only  thirty  years  old, 
it  would  unquestionably  be  said,  'Thou  art  not  yet  forty  years  old.'  For  those 
who  wished  to  convict  him  of  falsehood,  would  certainly  not  extend  the  num- 
ber of  his  years  far  beyond  the  age  which  they  saw  he  had  attained.  But  they 


328       FIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

mentioned  a  period  near  his  real  age,  whether  they  had  truly  ascertained  this 
out  of  the  entry  in  the  public  register,  or  simply  made  a  conjecture  from  what 
they  observed,  that  he  was  above  forty  years  old,  and  that  he  certainly  was  not 
one  of  only  thirty  years  of  age. 

"It  is  altogether  unreasonable  to  suppose  that  they  were  mistaken  by  twen- 
ty years,  when  they  wished  to  prove  him  younger  than  the  times  of  Abraham. 
For  what  they  saw,  that  they  also  expressed ;  and  he  whom  they  beheld,  was 
not  a  mere  phantom,  but  an  actual  being  of  flesh  and  blood.  He  did  not  then 
want  much  of  being  fifty  years  old;  and  in  accordance  with  that  fact,  they 
said  to  him,  'Thou  art  not  yet  fifty  years  old,  and  hast  thou  seen  Abraham?' 

"He  did  not  therefore,  preach  for  only  one  year,  nor  did  he  suffer  in  the 
twelfth  month  of  the  year.  For  the  period  included  between  the  thirtieth  and 
fiftieth  year,  can  never  be  regarded  as  one  year,  unless,  indeed,  among  their 
seons,  there  be  so  long  years  assigned  to  those  who  sit  in  their  ranks,  with 
Bythus,  in  the  Pleroma.  Of  which  beings,  Homer,  the  poet,  too,  has  spoken; 
doubtless  being  inspired  by  the  mother  of  their  error: 

"  'The  gods  sat  round,  while  Jove  presided  o'er, 
And  converse  held  upon  the  golden  floor.1 " 

This  extraordinary  passage  from  Irenseus,  we  have 
given  almost  entire.  It  is  a  very  important  chapter,  in 
the  history  of  the  times;  one  which  has  hitherto  been 
kept  in  the  back  ground.  It  is  time  an  attempt  was 
made  to  estimate  its  historical  value. 

As  to  the  reasoning  of  Irenaeus,  much  of  it  is  of  an 
a  priori  character,  and  as  applied  to  such  a  subject,  en- 
titled to  but  little  consideration.  But  the  argument 
founded  upon  the  passage,  John,  8.  56,  57,  is  a  good 
one.  If  Jesus  was  then  but  about  thirty  years  of  age, 
the  Jews  might  have  said,  "Thou  art  not  yet  forty 
years  old;"  but  they  would  scarcely  have  said,  for 
any  purpose,  "Thou  art  not  yet  fifty  years  old." 
Much  less,  when  their  object  was  to  remind  him 
of  the  few  years  which  he  had  spent  upon  the  earth, 


THE  FOUR  CANONICAL  GOSPELS.         329 

would  they  have  added  eighteen  or  twenty  years,  in 
specifying  the  limit  which  he  had  not  reached. 

Our  author  was  fully  aware  of  the  force  of  the 
argument,  and  accordingly  he  elaborates  it  with  the 
confidence  of  one  conscious  of  writing  from  a  strong 
position.  His  conclusion  cannot  well  be  avoided.  We 
may  therefore,  put  down  the  author  of  the  Gospel  ac- 
cording to  John,  as  the  second  witness  of  the  second 
century,  to  the  fact,  that  Jesus  was  nearly  fifty  years 
old  at  his  crucifixion. 

Besides  these  two.  there  is  also,  unless  Irenaeus  tells 
an  absolute  falsehood,  the  testimony  of  all  the  elders 
in  Asia,  who  were  conversant  with  John,  and  some  of 
them  with  the  other  apostles  also.  It  must  be  remem- 
bered that  Irenaeus  had  been  a  companion  of  Polycarp 
and  others  who  had  seen  John,  and  that  he  was  speak- 
ing of  what  had  come  to  his  personal  knowledge  from 
the  elders  in  Asia.  If,  then,  Irenaeus  tells  the  truth, 
•he  evidence  in  favor  of  the  fact,  is  almost  overwhelm- 

j.  If,  on  the  other  hand,  he  would  deliberately  falsi- 
ty in  a  matter  of  this  importance,  what  is  his  testimony 
worth,  as  to  the  origin  of  the  four  gospels? 

Against  this  evidence,  we  have  only  the  silence  of 
the  gospels.  But  if  the  silence  of  the  synoptics  is  con- 
sistent with  a  ministry  of  three  or  four  years,  why  is 
not  the  further  silence  of  all  the  gospels,  consistent 
with  a  ministry  of  twenty  years? 

How  would  such  a  theory  affect  the  received  chron- 
ology concerning  Christ?  The  date  of  the  crucifixion 


330          FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

at  not  later  than  A.  D.  36,  or  when  Christ  was,  by  the 
received  chronology  forty  years  old,  is  settled  by  the 
fact,  that  in  that  year,  Pontius  Pilate  was  removed 
from  his  government.  That  the  death  of  Jesus  occur- 
red while  Pilate  was  procurator  is  attested,  not  only 
by  five  extant  gospels,  but  by  the  historian,  Tacitus, 
who,  in  speaking  of  the  Christians,  says: 

"They  had  their  denomination  from  Christus,  who,  in  the  reign  of  Tiberius, 
was  put  to  death  as  a  criminal,  by  the  procurator,  Pontius  Pilate. — Annals, 
lib.  15,  ch.  44.  (Tiberius  reigned  till  A.  D.  37.) 

If, 'then,  it  be  accepted  as  a  historical  fact  that  Christ 
was  about  fifty  years  old  at  his  crucifixion,  the  date  of 
his  birth  would  have  to  be  set  back,  at  least  ten 
years. 

It  having  already  been  found  necessary  to  date  his 
birth  four  years  before  the  time  first  settled  upon  for 
the  commencement  of  the  Christian  era,  there  can  be 
no  objection  to  extending  the  four  to  fourteen,  if  the 
facts  require  it. 

It  is  well  known  that  the  date  of  the  Christian  era 
was  fixed,  in  the  year  525,  by  the  Roman  Abbot,  Dion- 
ysius  Exiguus.  It  was  based  upon  the  account  of  the 
birth  of  Christ  as  given  in  Matthew,  which  is  a  legend 
of  but  little  historic  value.  It  is  now  agreed  that 
Dionysius  was  mistaken  in  his  date,  by  at  least  four 
years.  It  is  agreed  that  Jesus  was  born  at  least  four 
years  before  the  commencement  of  the  Christian  era. 
and  it  may  have  been  fourteen  or  even  twenty. 


THE  FOUR  CANONICAL  GOSPELS.      331 

5.    THE  CRUCIFIXION  OF  JESUS. 

In  a  former  chapter,  we  have  given  the  reasons  for 
believing  that  the  extant  gospel,  called  the  Acts  of  Pi- 
late, contains  the  most  reliable  historical  account  of 
the  crucifixion. 

The  accounts  in  the  canonical  gospels,  are  by  no 
means  consistent  or  harmonious.  The  four  historians 
agree  that  Jesus  was  apprehended  and  brought  before 
the  high  priest,  and  taken  thence  before  Pilate,  where 
he  was  examined.  Luke  has  him  then  sent  by  Pilate 
to  Herod,  who  mocked  him,  arrayed  him  in  a  gorgeous 
robe,  and  sent  him  back  to  Pilate;  an  episode  of  some 
importance  in  the  trial,  not  mentioned  in  the  other 
gospels.  Passing  over  some  minor  discrepancies,  such 
as  that  Barabbas  was  a  murderer  in  Mark  and  Luke, 
while  in  John,  he  was  only  known  as  a  robber,  and  the 
difference  in  the  color  of  the  robe  placed  upon  Jesus, 
we  come  to  the  statement  of  John,  that  Jesus  bore  his 
own  cross,  (which  was  customary  in  such  cases),  to  the 
place  of  crucifixion.  The  synoptics,  on  the  other  hand, 
unite  in  saying  that  the  cross  was  borne  by  Simon  the 
Cyrenian.  This  discrepancy,  on  the  face  of  it  a  some- 
what serious  one,  is  explained  in  one  of  the  apocryphal 
gospels,  which  states  that  Jesus  himself  bore  the  cross 
a  portion  of  the  way,  and  Simon  the  remainder. 

Proceeding  with  the  narrative,  we  find  that  in  Luke 
only,  is  related  an  address  of  Jesus  to  the  women,  on 
the  way  to  his  execution.  When  arrived  there,  he  i& 
given  to  drink,  according  to  Mark,  wine  mingled  with 


832  FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

myrrh;  according  to  Matthew,  he  was  given  vinegar, 
mingled  with  gall,  in  fulfillment  of  a  prophecy;  Luke 
has  the  vinegar  without  the  gall. 

Mark  says,  Jesus  was  crucified  at  the  third  hour. 
(Ch.  15,  v  25.)  According  to  John,  (19.  14,)  it  was  about 
the  sixth  hour,  when  he  was  brought  forth  to  the  Jews 
by  Pilate,  after  which,  he  had  to  be  led  to  execution. 
According  to  Matthew  and  Mark,  there  was  darkness 
over  all  the  land,  from  the  sixth  to  the  ninth  hour;  to 
which  Luke  adds,  that  the  sun  was  darkened.  The  dy- 
ing words  of  Jesus  do  not  agree;  Matthew  and  Mark 
giving  the  same  as  those  in  the  Acts  of  Pilate,  while 
the  words  in  Luke  are  different,  and  those  in  John 
different  from  all  the  others. 

Jesus  was  upon  the  cross  from  three  to  six  hours. 
Even  the  latter  period  was  much  less  than  usual.  Per- 
sons crucified  generally  lingered  at  least  twelve  hours, 
and  sometimes  two  or  three  days.  The  remarkably 
short  time  that  he  remained  upon  the  cross,  before  be- 
ing taken  down  by  his  disciples,  has  led  some  writers 
to  adopt  the  theory  of  suspended  animation,  to  account 
for  the  supposed  resurrection  of  his  body. 

The  inscription  on  the  cross  is  given  in  four  different 
ways,  and  Luke  and  John  state  that  it  was  written  in 
Greek,  Latin  and  Hebrew.  According  to  Mark,  it  con- 
sisted of  four  Greek  words;  according  to  Luke,  it 
consisted  of  six;  according  to  Matthew,  seven;  accor- 
ding to  John,  seven  also;  but  with  a  very  important 
-difference  in  two  of  the  words. 


THE  FOUR  CANONICAL  GOSPELS.       333 

In  Mark  and  Matthew,  both  of  the  thieves  on  the 
cross,  are  represented  as  reviling  Jesus,  while,  according 
to  Luke,  which  follows  the  Acts  of  Pilate,  but  one  of 
them  did  so;  he  being  rebuked  by  the  other. 

The  synoptics  state  that  the  vail  of  the  temple  was 
rent;  to  which  Matthew  adds  an  earthquake,  the  rend- 
ing of  the  rocks,  the  opening  of  the  graves,  and  the 
coming  forth  of  the  dead,  though  this  last  is  deferred 
until  after  the  resurrection.  The  graves  are  opened  at 
the  crucifixion,  and  remain  open  two  days,  the  inhabi- 
tants waiting  till  Jesus  should  first  arise,  in  order  that 
certain  prophecies  might  be  fulfilled. 

In  the  Gospel  of  John,  it  is  stated  that  in  fulfillment 
of  certain  prophecies,  the  side  of  Jesus  was  pierced 
with  a  spear,  and  the  soldiers  refused  to  break  his  legs, 
according  to  the  custom  in  such  cases,  though  it  is  to 
be  inferred  that  they  had  been  commanded  to  do  so. 

These  narratives  throughout,  bear  the  impress  of 
having  been  constructed,  with  reference  to  the  fulfill- 
ment of  divers  Jewish  prophecies.  It  is  not  probable 
that  the  details  of  the  crucifixion  had  been  preserved 
in  any  authentic  record,  made  contemporaneously  with 
the  event.  If  such  record  existed,  it  was  disregarded 
in  the  prevailing  anxiety  to  sustain  the  Messianic 
character  of  Jesus,  in  accordance  with  the  prophecies. 
The  Acts  of  Pilate,  which,  in  its  account  of  the  cruci- 
fixion, was  probably  the  most  authentic  of  any  existing 
record,  was  followed,  in  the  canonical  gospels,  in  some 
particulars;  in  others,  it  was  entirely  disregarded. 


834       FIFTH   PERIOD.  A.  D.  170   to   A.  D.  185. 

THE  KESURKECTION  OF  JESUS. 

The  resurrection  of  the  crucified  body  of  Christ,  is  a 
doctrine  which  cannot  be  traced  back,  beyond  the  sec- 
ond century. 

Paul,  who  believed  in  visions,  thought  he  had  seen 
Jesus,  and  enumerates  various  other  occasions  when 
Christ  had  been  seen  by  his  disciples.  First,  he  was 
seen  by  Cephas,  then  by  the  twelve,  then  by  more  than 
five  hundred  brethren  at  once,  then  by  James,  then  by 
all  the  apostles,  and  last  of  all  by  Paul  himself. 

It  is  a  fair  inference,  that  these  were  all  apparitions. 
Paul  had  seen,  or  thought  he  had  seen,  the  spirit,  or 
spiritual  body  of  Jesus,  and  he  had  heard  that  the  others 
mentioned  had  seen  the  same.  That  such  was  the  na- 
ture of  his  own  vision  of  Christ,  is  evident,  not  only 
from  his  explanation  of  the  nature  of  the  resurrection, 
but  from  the  fact  that  the  appearance  to  him,  was  af- 
ter the  time  when,  according  to  the  canonical  gospels. 
Jesus  had  ascended  to  heaven.  If,  then,  Jesus  appeared 
on  earth,  in  the  same  body  in  which  he  was  crucified, 
it  was  not  to  Paul. 

The  appearance  to  the  others,  to  which  Paul  alludes, 
was,  no  doubt,  of  the  same  character  as  that  to  him- 
self. The  disciples  believed  they  had  seen  the  spirit 
or  spiritual  body  of  Jesus. 

But  the  Christians  of  the  second  century  demanded  a 
doctrine  concerning  the  resurrection,  of  a  more  mate- 
rial and  tangible  character. 

Accordingly,  in  the  canonical  gospels,  the  very  body 


TEE  FOVR  CANONICAL  GOSPELS. 

in  which  Jesus  was  crucified,  and  which  was  buried  by 
Joseph  of  Arimathea,  is  raised  from  the  dead,  appears 
to  the  disciples,  is  not  only  seen  but  felt,  and  Jesus 
himself,  in  the  flesh,  as  he  was  before  he  was  crucified, 
calls  for  fish  to  eat,  to  satisfy  his  disciples  that  he  was 
not  a  spirit;  that  his  body  was  not  spiritual,  but  mate- 
rial and  human  like  theirs.  Such  a  body  fails  to  ful- 
fill the  conditions  of  the  resurrection  believed  in  and 
described  by  Paul. 

As  might  have  been  expected,  the  accounts  framed 
for  the  purpose  of  establishing  this  doctrine,  are  far 
from  being  harmonious  or  consistent. 

In  Matthew,  two  women  first  come  to  the  sepulcher; 
in  .Mark,  three;  in  Luke,  a  larger  number,  in  John,  one. 
As  to  the  time  of  day,  in  Matthew,  it  had  begun  to 
dawn;  in  John  it  was  early,  while  it  was  yet  dark,  in 
Mark,  it  was  at  sunrise. 

According  to  Matthew,  after  the  women  had  arrived 
at  the  sepulcher,  there  was  another  earthquake,  and 
an  angel  descended  from  heaven,  rolled  back  the  stone, 
and  then  addressed  the  women.  According  to  the  oth- 
er historians,  the  women,  upon  arriving  at  the  sepul- 
cher, found  the  stone  rolled  away. 

According  to  Mark,  entering  into  the  sepulcher,  they 
saw  a  young  man,  clothed  in  a  long  white  garment. 
According  to  Luke,  there  were  two  men,  in  shining 
garments.  According  to  John,  there  being  but  one 
woman,  when  she  saw  the  stone  rolled  away,  she  ran 
and  told  Peter,  who,  with  another,  came  to  the  sepul- 
cher. The  other  disciple,  outrunning  Peter,  came  and 


336       flFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

looked  in.  Then  Peter  came,  and  going  in,  saw  the 
linen  clothes,  and  the  napkin  only.  The  other  disci- 
ple went  in,  and  saw  the  same.  They  returned  home, 
after  which,  Mary,  who  remained,  saw  two  angels. 
Turning  round,  she  saw  Jesus,  whom  she  did  not  know, 
even  after  he  had  spoken  to  her,  she  supposing  him  to 
be  the  gardener. 

It  is  obvious,  that  these  accounts,  confused  and  irre- 
concilable as  they  are,  cannot  be  looked  upon  as  his- 
toric. They  were  manifestly  written  to  supply  a  need 
of  the  church  in  the  second  century. 

Paul  had  known  no  rolling  away  of  the  stone  from 
the  door  of  the  sepulcher.  The  spiritual  body  in  which 
he  believed,  would  require  no  such  assistance.  But 
the  Petrine  and  material  element  in  the  church  pre- 
vailed; the  spiritual  resurrection  was  set  aside,  and 
Christ  was  made  to  rise  in  the  very  body  in  which  he 
had  been  crucified  and  buried. 


THE  GOSPEL  ACCORDING  TO  LUKE.        337 


CHAPTER    XXVIII. 
THE  GOSPEL  ACCORDING  TO  LUKE. 

There  is  good  reason  to  believe,  that  Luke  was  the 
first  of  the  canonical  gospels.  This  is  rendered  prob- 
able, partly  by  internal  evidence,  (it  is  compiled  from 
the  oldest  manuscripts),  and  partly  by  the  necessity 
which  would  exist,  of  having  the  first  church  gospel 
one  which  would  counteract  the  influence  of  Marcion. 
This  could  best  be  done  through  a  gospel  which,  while 
differing  from  his,  would  not  vary  from  it  so  much  as 
to  be  repulsive  to  his  followers. 

Besides,  Marcion,  who  was  a  man  of  learning,  had 
with  much  care,  compiled  the  most  ancient  gospel 
manuscripts  which  he  could  obtain,  and  the  church  au- 
thorities were  under  the  necessity  of  using,  to  a  con- 
siderable extent,  the  same  materials. 

According  to  Schleiermacher,  Luke  consists  of  a 
compilation  of  at  least  33  different  manuscripts;  as 
follows: 


838 


FIFTH  PERIOD. 


A.  D.  170  to  A.  D.  185. 


MANUSCRIPTS    IN    LUKE. 


1.  Introduction. 

2.  Chapter  I. 


3.  Ch. 

4.  " 

5.  " 

6.  " 

7.  Ch. 

8.  " 

9.  " 

10.  " 

11.  " 
12. 
13. 
14. 
15. 
16. 
17. 
18. 
19. 


II,  w.  1  to  20  inclusive. 

"    v.  21. 

"       22  to  40. 
41  to  52. 

Ill    v.  1,  to  ch.  IV  v.  15. 
IV,  vv.  16  to  30. 


20.  Chapter  IX,  vv.  46  to  50. 


21. 
22. 
23. 
24. 
25. 
26. 
27. 
28. 
29. 
30. 


;    51  to  ch.  X,  v.  24. 
X,  vv.  25  to  37. 
38  to  42. 
XI,    vv.  1  to  13. 

"  14,  to  ch.  XIII  v.  9. 

XIII,  w.  10  to  22. 

"  23,  to  ch.  XIV  v.  24. 

XIV,  vv.  25  to  35. 
XV  1,  to  ch.  XVII 19. 
XVII  20,   to  XIX  48, 

Consisting  of  three  others; 
XVII  20  to  XVIII  14,  XVIII 
15  to  XIX  28,  and  XIX  29  to 
XIX  48. 

31.  Chapters  XX  and  XXI. 

32.  Ch.  XXII  v.  1,  to  XXIII  49. 

33.  "    XXIII  v.  50,  to  the  end  of 

the  gospel. 


31  to  44. 
V,  w.  1  to  11. 
"  "  12  to  16. 

17  to  26. 
"  27  to  39. 

VI,  1  to  11. 

"  v.  12,  to  ch.  VII  v.  10. 

VII,  w.  11  to  50. 

VIII,  vv.  1   to  21. 

22  to  56. 

IX,  w.    1  to  45. 

No.  32  consisting,  also,  of  two  or  more,  blended. 

Some  of  these  divisions  may  be  too  artificial,  and 
may  have  been  established  to  maintain  some  supposed 
unity  of  purpose  in  the  gospel  historian:  but  the  anal- 
ysis itself  appears  to  be  founded  in  fact,  and  is,  in  the 
main,  pursued  in  a  scientific  manner. 

If  now,  the  same  process  be  applied  to  the  Gospel 
of  Marcion,  it  will  be  found  to  consist  of  a  compilation 
of  26  manuscripts. 

An  analysis  of  the  two  gospels,  developes  the  fact, 
that  every  manuscript,  after  the  first  eight  of  Luke, 
appears  in  both  gospels. 

This  circumstance  favors  the  theory,  that  one  of 
these  gospels  was  used  in  the  construction  of  the  other. 

Which  was  probably  the  model? 

Not  only  is  Marcion  much  the  shorter,  but  its  nar- 
ratives are  simpler  and  more  natural  than  those  of 
Luke. 


THE  GOSPEL  ACCORDING  TO  LUKE.         339 

The  subject  may  be  illustrated  by  reference  to  some 
of  the  more  important  and  extensive  differences  be- 
tween the  two  gospels. 

The  first  three  chapters  of  Luke  were  not  in  Mar- 
cion.  The  first  part  of  the  fourth  chapter  of  Luke 
Avhich  appears  in  Marcion,  is  that  commencing  at  verse 
16.  'And  he  came  to  Nazareth.'  This,  in  Marcion, 
comes  in  its  regular  order,  after  the  ministry  at  Caper- 
naum; while  in  Luke,  Jesus  here  refers  to  his  doings 
at  Capernaum,  though  his  visit  there  is  not  stated  un- 
til afterward.  Though  not  in  the  same  order,  the 
whole  of  the  fourth  chapter  of  Luke  is  in  Marcion, 
substantially,  except  the  first  15  verses.  But  these 
15  verses,  together  with  the  preceding  chapter,  none  of 
which  was  in  Marcion,  constitute  altogether,  according 
to  Schleiermacher,  a  single  manuscript.  The  German 
critic  was  writing  without  any  reference  to  Marcion. 
This  coincidence  may  therefore  be  considered  confirma- 
tory at  the  same  time,  of  the  theory  of  Schleiermacher, 
and  the  priority  of  Marcion. 

In  closing  the  fourth  chapter,  the  author  of  Luke 
having  arranged  sufficient  preliminary  matter,  we  may 
suppose  that  he  now  took  up  the  Gospel  of  Marcion, 
which  he  found  to  be  a  compilation  of  manuscripts 
carefully  collected,  and  made  it,  from  this  point  onward, 
the  basis  of  the  Gospel  according  to  Luke. 

Let  us  see  how,  upon  this  supposition,  he  proceeded 
with  his  work. 

The  style  is  pretty  much  the  same  in  the  additional 
matter,  as  in  that  which  is  common  to  both  gospels. 
Changes  and  additions  are  found  here  and  there,  some 
having  been  made  for  dogmatic  reasons;  others  appar- 
ently for  no  other  purpose,  than  to  compose  a  new 
gospel. 

The  first  addition  of  much  importance,  is  Luke,  ch. 


340         FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185, 

7,  vv.  29  to  35.  This  contains  a  saying  of  Christ,  in 
which  is  a  reference  to  John  the  Baptist.  V.  34;  "The 
Son  of  Man  is  come,  eating  and  drinking,"  &c.  This 
Hahn  supposed  was  omitted  by  Marcion,  because  the 
representation  of  Jesus  eating  and  drinking,  &c.,  was 
opposed  to  Marcion's  view  of  the  spiritual  and  ethereal 
nature  of  Christ's  person. '  But  in  the  very  next  verse 
of  Marcion's  Gospel,  Jesus  is  represented  as  going  into 
a  Pharisee's  house,  and  sitting  down  to  meat.  What- 
ever reason  existed  for  adding  these  verses  in  Luke, 
we  can  see  no  reason  for  omitting  them  in  Marcion. 

2.  The  next  place,  where  there  is  a  difference  of  sev- 
eral verses  entire,  is  Luke,  11,  vv.  6,  7  and  8.    This  is  a 
mere  amplification  of  verse  5,  which,  in  a  condensed 
form,  is  in  Marcion. 

3.  Luke,  11.  30,  31  and  32.— These  verses  relate  to  Jo- 
nas, whose  name  had  been  inserted  in  the  29th  verse. 
In  Marcion  the  reading  is,  "This  is  an  evil  generation; 
they  seek  a  sign,  no  sign  shall  be  given  it."    In  Luke, 
"no  sign  shall  be  given  it,  but  the  sign  of  Jonas  the 
prophet."    The  following  three  verses  explain  in  what 
manner  the  preaching  of  Jonas  might  be  regarded  as 
a  sign.    It  is  a  continuation  of  the  idea,  and  the  whole 
passage  must  stand  or  fall  together. 

4.  Luke,  11.  49,  50,  51. — This  consists  of  a  quotation 
from  an  apocryphal  book,  called  'The  Wisdom  of  God/ 
The  quotation  is  of  a  suspicious  character.    It  contains 
the  statement  concerning  Zacharias,  who  perished  be- 
tween the  altar  and  the  temple;  a  statement  which,  as 
repeated  in  Matthew,  (23.  35),  with  the  addition  of  the 
words  "Son  of  Barachias,"  has  caused  commentators  so 
much  trouble. a 

(1.)  Das  Evangel.  Mar.  p.  147. 

(2.)  See  Chapter  on  The  Gospel  according  to  Matthew. 


THE  GOSPEL  ACCORDING  TO  LUKE.        341 

Marcion  has  no  allusion  to  Zacharias,  and  contains 
no  doubt,  the  more  ancient  form  of  this  passage. 
Much  of  the  trouble  comes  from  interpolations. 

The  interpolation,  in  Luke,  led  to  the  worse  interpo- 
lation in  Matthew. 

5.  Luke,  13.  1  to  10,   contains  the  legend  concerning 
Pilate,  mingling  the  blood  of  the  Galileans  with  their 
sacrifices;  also  reference  to  those  slain  by  the  falling 
of  the  town  of  Siloam;  also  the  parable  of  the  unfruit- 
ful fig  tree.    None  of  it  in  Marcion. 

6.  Luke,  13.  29  to  35.     This  passage  is  doubtless  an 
interpolation.     The  portions  of  it  are  much  disconnect- 
ed, and  the  words  "Go  ye  and  tell  that  fox,"  referring 
to  Herod,  can  scarcely  be  accepted  as  the  language  of 
Jesus. 

7.  One  of  the  most  extensive  differences,  is  in  the 
parable  of  the  prodigal  son,  Luke  15,  11  to  32;  no  part 
of  which  is  in  Marcion.     It  is   essentially  Pauline   in 
spirit,  as  has  been  well  remarked. l 

There  is  no  reason  why  so  beautiful  an  illustration  of 
his  own  views,  should  have  been  omitted  by  Marcion. 

8.  Luke,  18.  31  to  34. — Jesus  predicts  to  the  twelve, 
his  suffering,  his  death  and  resurrection.     The  predic- 
tion had  already  been  recorded,  (Marcion  6.  22;  Luke, 
9.  22),  and  there  is  no  reason  why  it  should  be  repeated. 
This  entire  passage  in  the  18th  chapter,  is  probably  an 
interpolation. 

9.  The  last  twenty  verses  of  the  19th  Luke,  are  en- 
tirely wanting  in   Marcion.     The  riding  upon   an  ass' 
€olt,  is  an  awkward  episode,  and  was  probably  inserted 
to  set  forth  the  fulfillment  of  the  prophecy  in  Zech.  9. 
9.    Then  follows  the  prediction  concerning  the  destruc- 
tion of  Jerusalem.    The  other  reference,  in  less  explic- 

(1.)  Hahn,  Das  Evang.  Mar.  p.  182;  Olshausen,  Can.  Ev.  p.  208. 


842       FIFTH   PERIOD.  A.  D.  170    to    A.  D.  185. 

it  language,  to  the  same  event,  (Luke  13.  34,  35),  is  also 
wanting  in  Marcion.  There  is  no  certainty  that  the 
prediction  was  ever  uttered  by  Christ  himself.  Justin 
Martyr,  who  would  have  found  thi£  prophecy  so  perti- 
nent to  enforce  his  argument,  made  no  allusion  to  it. 
The  remainder  of  this  passage  appears  to  have  been 
written  to  illustrate  the  fulfillment  of  the  prophecy  in 
Jeremiah  7.  11. 

10.  Luke,  20.  9  to  18.    The  parable  of  the  vineyard. 

This  is  essentially  Pauline  in  spirit,  and  has  a  man- 
ifest application  to  the  preaching  of  the  gospel  to 
the  Gentiles,  after  it  had  been  rejected  by  the  Jews. 
There  is  no  reason  why  Marcion  should  have  omitted  it. 

11.  Luke,  22.  16  to  18.    The  Paschal  supper,  has  been 
the  cause  of  much  controversy  in  all  ages  of  the  church, 
and  was  the  occasion  of  the  first  exercise  of  a  general 
jurisdiction  by^the  church  of  Rome.    Without  entering 
into  the  controversy,   suffice  it  to  say,  if,   as  there  is 
reason  to  believe,  this  passage  in  22d  Luke  is  an  in- 
terpolation upon  Marcion,  the  question  becomes  much 
simplified.     The  supper  described  in  that  chapter,  ap- 
pears to  have  been  an  ordinary  meal,  having  been  eat- 
en the  evening  before  the  crucifixion;  and  yet,  in  vers- 
es 16  to  18,  it  is  referred  to,  as  the  passover. 

12.  Luke,  22.  28  to  30.     This  is  a  literal  application 
of  certain  prophecies  to  Jesus;  an  application  such  as 
the  Jews  were  constantly  making,  but  such  as  he  him- 
self  would  scarcely   have  made,   in    the  form  here 
presented. 

13.  Luke,  22.  35  to  38.    Here,  for  the  third  time,  Je- 
sus is  made  to  allude  to  his  coming  end.     And  when 
his  disciples  told  him  there  were  two  swords,   he  said, 
"It  is  enough/'     This  is  not  the  language  of  Jesus,  who 
would  have  rebuked  them  for  making  any  allusion  to 
swords. 


THE  GOSPEL  ACCORDING  TO  LUKE.        343 

14.  Luke,  22.  49  to  51.  Every  thing  relating  to  the 
swords,  and  the  use  made  of  them,  must  be  looked  up- 
on as  an  interpolation. 

These  are  all  of  the  more  extended  passages  in  Luke, 
which  are  not  in  Marcion's  Gospel.  This  analysis, 
equally  with  the  one  in  a  former  chapter,  affords  strong 
evidence  that  Marcion  was  first  written. 

There  are  other  considerations,  indicating  a  late  ori- 
gin to  this  gospel. 

1.  It  is  expressly  stated,  in  the  introduction,  that 
many  gospels  had  been  written  before  this  one: 

"Forasmuch  as  many  have  taken  in  hand  to  set  forth  in  order,  a  declara- 
ration  of  those  things  which  are  most  surely  believed  among  us,  even  as  they 
who  from  the  beginning,  were  eye-witnesses  and  ministers  of  the  word,  de- 
livered unto  us ;  it  seemed  good  to  me,  also, ' '  &c. 

It  is  the  universal  conclusion,  that  the  author  of  Luke 
does  not  here  refer  to  any  of  the  canonical  gospels. ' 

The  fact  that  the  other  three  of  those  gospels  are  im- 
pliedly  excluded  by  the  language  used  in  Luke,  raises 
a  strong  implication,  that  they  were  not  then  written. 
Why  would  the  author  refer  to  many  unauthorized  gos- 
pels, and  make  no  allusion  to  three  which  were  re- 
ceived as  authority?  It  is  an'opinion  quite  generally 
entertained,  that  several  gospels  are  referred  to  in 
Luke,  which  are  known  to  have  been  written  in  the 
second  century. 

Origen  considered  that  the  Gospel  of  the  Egyptians 
and  the  Gospel  of  the  Twelve  Apostles,  (of  the  He- 
brews) were  among  the  number. a 

(1.)  Origen,  Homil.  in  Luc.  1.  1;  Ambrose,  Com.  on  Luke,  1;  Augustine, 
de  Cons,  Ev.  1.  4,  c.  8;  Eusebius,  Ecc.  Hist.  3.  24;  Erasmus,  in  Luc.  1. 1;  Bel- 
larm.  de  Mat.  Sacr.  1.  1,  c.  16;  Grotius,  in  Luc.  1.1;  Father  Simon,  Grit.  Hist, 
of  N.  T.  par.  1,  ch.  3;  Jones,  vol.  1,  p.  25;  Stowe's  Hist,  of  the 'Bible,  p.  142. 

(2.)  Homily  in  Luc.  1.1. 


344       fIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

Jerome  extends  the  list  as  follows: 

"The  evangelist  Luke  declares  that  there  were  many  who  wrote  gospels, 
when  he  says,  'forasmuch  as  many,'  &c.  (c.  1,  v.  1),  which  being  published 
by  various  authors,  gave  rise  to  several  heresies.  They  were  such  as  that  ac- 
cording to  the  Egyptians,  and  Thomas,  and  Matthias,  and  Bartholomew,  that 
of  the  Twelve  Apostles,  and  Basilides,  and  Apelles,  and  others  which  it  would 
be  tedious  to  enumerate/' — Hieron.  Prcef.  in  Comm.  in  Matth. 

The  Gospel  of  Basilides  was  written  about  A.  D.  125, 
and  that  of  Apelles,  about  160.  Of  course,  then,  ac- 
cording to  Jerome,  Luke  was  after  160. 

Epiphanius  says,  in  expounding  Luke,  1.  1, 

"Saying:  'Forasmuch  as  many  have  taken  in  hand,'  by  which  he  would  in- 
timate that  there  have  been  many  undertakers  of  the  like  work.  Among  them, 
I  suppose,  were  Cerinthus,  Merinthus,  and  others."  [See  also  Epi.  Haer.  51.7.] 

Cerinthus  flourished  and  wrote  about  A.  D.  145,  which 
Epiphanius  thinks  was  befor6  Luke. 

Venerable  Bede,  [A.  D.  734],  agrees  with  Jerome,  that 
the  Gospels  of  Basilides  and  Apelles  were  among  those 
referred  to  in  Luke.  * 

Erasmus  thought  the  Acts  of  Pilate,  or  Gospel  of 
Nicodemus,  was  among  the  number. 2 

Jones  includes  the  Gospel  of  Marcion. s 

All  these  writers,  in  thus  dating  the  Gospel  of  Luke 
subsequent  to  those  here  named,  impliedly  renounce 
the  theory  of  its  apostolic  origin. 

2.  The  discrepancies  between  this  gospel  and  that 
according  to  Matthew,  have  already  been  pointed  out. 
These  differences  indicate  a  late  origin  for  one  or  both, 
of  these  gospels,  and  involve  in  confusion,  every  thing 
connected  with  the  early  history  of  Christ. 

It  is  impossible,  in  the  present  state  of  the  enquiry, 
to  name  the  author  of  this  gospel. 

(1.)  Bede's  Works,  London,  1844,  vol.  10,  p.  273. 

(2.)  Annot.  in  Luc.  1.1. 

(3.)  Jones,  vol.  3,  Vindication,  p.  26. 


THE  Q08PEL  ACCORDING  TO  LUKE.        345 

Westcott  thinks  it  circulated  mostly  about  Alexan- 
dria and  Antioch, '  when  first  published. 

It  may  have  been  written  at  or  near  Antioch.  In 
that  case,  the  person  to  whom  it  was  addressed,  was 
probably  none  other  than  Theophilus,  the  writer,  who 
afterward,  about  A.  D.  180,  became  Bishop  of  Antioch. 

Basnage  thinks  Luke  was  the  first  of  the  canonical 
gospels, a  and  there  are  many  reasons  for  believing  he 
was  correct  in  that  opinion. 

Michaelis  did  not  consider  it  inspired;8  nor  does  the 
author  of  this,  or  of  either  of  the  canonical  gospels, 
lay  any  claim  to  inspiration. 

(1.)  Canon,  p.  68.  Note. 

(2.)  Ann.  60,  num.  31.  (3.)  Vol.  1,  p.  95. 


846  FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 


CHAPTER    XXIX. 


THE  GOSPEL  ACCORDING  TO  MARK. 


Mark  is  the  shortest  of  the  four  gospels.  Its  brevity 
is  due  partly  to  the  omission  of  the  biography  of 
Christ,  which  is  contained  in  Luke  and  Matthew. 

It  was  probably  constructed  from  the  Gospel  of  Peter, 
as  a  basis,  with  many  changes,  and  the  incorporation 
of  new  material. 

If  the  analysis  of  Luke  be  applied  to  Mark,  the  fol- 
lowing will  be  the  result: 

The  first  seven  manuscripts  are  wanting. 

MS.  No.  8,  Luke,  41. 16  to  30,  is  omitted  in  Mark  entirely,  in  place  of  which 
is  inserted,  the  calling  of  the  apostles;  Mark,  1.  16  to  20. 

The  previous  account  of  the  preaching  of  John,  Mark,  1.  1  to  8,  is  so  much 
different  from  that  in  Luke,  that  it  is  plain  it  was  not  from  the  same  man- 
uscript. 

No.  9,  Luke,  4.  31  to  44,  is  closely  followed  in  Mark,  (1.  21  to  39.)  There 
is  just  sufficient  expansion  of  language,  to  justify  the  presumption  that  the 
same  manuscript  was  used;  or  possibly  here,  as  well  as  in  a  few  other  places, 
the  Gospel  of  Luke  itself. 

In  point  of  correctness,  it  has  been  already  noticed, 
that  Sanday  places  this  gospel  below  Luke.  The  same 
view  is  taken  by  Schleiermacher.  Speaking  of  the  syn- 
optics, he  says,  that  in  comparing  Luke  with  Matthew 
and  Mark,  he  sees  evidence  that  the  corresponding  nar- 


THE  GOSPEL  ACCORDING  TO  MARK.        347 

ratives  in  the    latter   gospels,   were   originally  more 
hastily  taken  down,  or  were  obscured  by  passing  through 
a  great  number  of  hands.  * 
Pursuing  the  analysis, 

MS.  No.  10,  Luke,  5.  1  to  11,  is  not  in  Mark,  though  there  is  a  shorter  ac- 
count of  a  similar  transaction. 

No.  11,  Luke,  5.  12  to  16,  is  contained  in  Mark,  (1.  40  to  45),  but  with  such 
an  important  change  at  the  close,  as  to  draw  from  Schleiermacher  the  follow- 
ing remark: 

"By  this  alteration,  the  history  assumes  almost  an  apocryphal  character;, 
and,  if,  on  the  one  hand,  we  acknowledge  the  instruction  we  receive  by  this 
very  circumstance  of  Mark's  narrative,  it  is  no  less  true,  on  the  other  hand, 
that  the  comparison  is  the  more  unfavorable  to  him,  as  his  additions  frequently 
tend  to  this  sort  of  exaggeration.  "—Essay  on  Luke,  p.  78. 

No.  12,  Luke,  5.  17  to  26,  all  but  the  first  verse,  is  found  substantially  the 
same  in  Mark,  2.  2  to  12. 

No.  13,  also,  Luke,  5.  27  to  39,  is  closely  followed  in  Mark,  2.  14  to  22. 

So  also  No.  14,  Luke,  6,  1  to  11,  in  Mark,  2.  23  to  3.  5. 

In  No.  15,  Luke,  6.  12  to  7.  10,  we  first  find  a  break  in  a  manuscript;  hith- 
to,  such  as  were  used,  having  been  inserted  entire,  though  with  alterations. 

Mark  contains  the  first  and  last  portion  of  this,  while  the  middle  part,  con- 
taining portions  of  the  sermon  on  the  mount,  is  omitted. 

The  circumstances  connected  with  the  choosing  of 
the  twelve,  Schleiermacher  thinks,  were  misunderstood 
by  Mark.  "He  had  hitherto/'  he  says,  "followed  Luke. 
Not  that  I  would  assert  with  Griesbach,  that  he  had 
before  him  the  whole  of  the  present  Gospel  of  Luke* 
but  this  collection  he  most  probably  had." 5 

After  showing  that  the  matter  was  not  properly  un- 
derstood by  Mark,  he  -says: 

"Under  these  circumstances,  I  do  not  at  all  see  why  one  should  take  pains, 
trying  all  possible  explanations,  some  of  them  in  the  highest  degree  improba- 
ble, to  show  how  Jude,  the  son  of  James,  and  Lebbeus  who  was  named  Thad- 
deus,  may  be  one  person. — p.  93. 

No.  16,  Luke,  7.  11  to  50,  not  in  Mark, 

(1.)  Essay  on  Luke,  p.  77. 
(2.)  Essay,  p.  91. 


348         FIFTH  PERIOD.  A.  D.  170  to  A.D.  185. 

Schleierniacher  is  perplexed  at  not  finding  the  mir- 
acle of  Nain,  related  by  any  evangelist  but  Luke;  es- 
pecially "considering  the  scanty  number  of  instances 
of  restoration  to  life."  He  thinks  the  event  was  re- 
corded by  some  one  who  had  heard  of  it  at  Capernaum, 
or  Jerusalem,  and  who  did  not  wish  to  trouble  the 
apostles  by  applying  to  them  for  confirmation  of  the 
account.1 

No.  17,  Luke,  8.  1  to  21,  is,  again,  broken  up,  being  found  neither  entire, 
nor  in  the  same  order,  in  Mark.  The  most  of  it  finds  a  parallel,  with  much 
amplification,  in  Mark,  4.  1  to  25,  and  3.  31  to  35. 

Commenting  upon  the  contents  of  this  manuscript 
Schleierniacher  says: 

"In  Mark's  strange  addition,  (3.  31),  for  strange  it  still  appears  to  me,  in 
whatever  way  it  be  understood  and  qualified — I  would  not  seek  any  discovery 
of  the  relation  then  subsisting,  between  Jesus  and  his  kinsfolk,  "—p.  127. 

Again:  "This  addition  belongs,  undoubtedly,  to  the  number  of  accumula- 
tions and  exaggerations  which  are  so  very  common  with  Mark,  both  in  the 
introductions  to  the  several  incidents  in  his  gospel,  and  in  the  general  state- 
ments which  he  occasionally  inserts,  to  fill  up  a  chasm." — Essay,  p.  128. 

No.  18,  Luke,  8.  22  to  56,  finds  a  close  parallel  in  Mark,  4.  36  to  5.  43. 
The  manuscript  was  inserted  entire;  not,  however,  without  the  usual  amplifi- 
cation in  the  different  narratives.  The  differences  are  not  greater  than  would 
result  from  a  few  copyings;  though  it  is  probable  that  something  was  added 
by  the  author  himself. 

No.  19.  Luke,  9. 1  to  45.  This  manuscript,  with  many  variations,  and  the 
insertion  of  much  new  matter,  may  be  traced  as  follows:  Mark,  6.  7  to  16; 
same  ch.  vv.  30  to  44;  ch.  8,  27  to  31;  same,  34  to  38;  ch.  9,  w.  1  to  11;  same, 
17  to  29,  and  verses  31  and  32.  If  all  this  was  taken  from  a  common  source, 
it  is  difficult  to  discover  upon  what  principle  the  selections  were  made,  or  the 
new  matter  inserted. 

No.  20.  Luke,  9.  46  to  50.  Paralleled  in  Mark,  9.  33  to  40,  to  which  is  sub- 
joined much  not  in  Luke,  but  parallels  to  which  may  be  found  in  Matthew. 

MSS.  Nos.  21  to  25  inclusive,  comprising  Luke,  9.  51  to  13.  9,  not  in  Mark, 
except  a  few  verses,  Mark  3.  22  to  27,  parallel  with  part  of  No.  25. 

Nos.  26  to  29  inclusive,  Luke,  13.  10  to  17.  19,  not  in  Mark. 

No.  30.  Luke,  17.  20  to  19.  48.  First  division,  17.  20  to  18. 14,  not  in  Mark 
The  first  part  of  the  second  division,  Luke,  18.  15  to  43,  finds  a  parallel  in 

(1.)  Essay,  p.  169. 


THE  GOSPEL  ACCORDING  TO  MARK.         349 

Mark  10,  13  to  34,  and  vv.  46  to  52.  The  balance  of  the  2d  division,  Luke, 
19,  1  to  28,  has  no  parallel  in  Mark;  while,  again,  the  third  division,  Luke, 
19,  29  to  48,  will  be  found  followed,  more  or  less  closely,  in  Mark,  11.  1 
to  18. 

No.  31.  Luke,  chs.  20  and  21.  Parallel,  Mark,  11.  27  to  31,  and  chs.  12 
and  13. 

No.  32.  Luke,  22. 1  to  23. 49.  Parallels,  Mark,  14. 1,  2;  same  ch.  w.  10  to  17; 
w.  22  to  24;  v.  26;  v.  32;  w.  35  to  38;  vv.  43  to  49;  w.  53,  54,  and 61  to  72. 
Also,  ch.  15,  w.  1  to  15,  21  to  33,  and  37  to  41. 

In  all  this,  we  discover  parallels,  by  no  means  complete,  to  only  a  portion 
of  No.  32.  It  is  impossible  to  believe  that  the  authors  of  Luke  and  Mark 
here  used  a  common  manuscript.  Such  an  entire  breaking  up  and  scattering 
of  the  several  portions  of  it,  is  scarcely  conceivable.  The  author  of  Mark, 
we  may  suppose,  drew  somewhat  from  manuscripts,  something  from  tradi- 
tion, and  much  from  his  imagination. 

No.  33.  Luke,  23  50,  to  the  end.  Whatever  parallel  to  this  there  may  be  in 
Mark,  is  in  the  last  part  of  the  gospel.  But  Mark  here  diverges  much  from, 
the  others.  The  last  twelve  verses  are  considered  spurious. 

As  the  result  of  the  foregoing  analysis,  it  will  be 
seen,  that  of  the  33  manuscripts  in  Luke,  the  first  8 
are  wanting  in  Mark,  being  the  same,  except  No.  8, 
which  were  wanting  also  in  Marcion.  Of  the  other  25, 
10  are  omitted  entirely,  and  8  are  inserted  entire,  while 
the  others  are  more  or  less  broken  and  disjointed; 
some  of  them  so  much  so,  as  to  lose  their  identity 
completely. 

This  result,  while  it  confirms  the  theory  of  Schleier- 
macher,  recognizing,  as  it  does,  the  identity  and  com- 
pleteness of  most  of  the  nranuscripts,  at  the  same  time 
would  indicate  that  the  German  theologian  had,  in 
some  instances,  carried  his  division  too  far;  and  had 
specified,  as  distinct  manuscripts,  some  portions  of 
Luke,  which  were  founded  upon  tradition,  and  com- 
posed by  the  author  himself.  These  could  not  be  ex- 
pected to  correspond,  with  much  strictness,  with  the 
narratives  of  other  writers,  drawn  from  similar  tra- 
ditions. 

Of  the  general  incorrectness  of  Mark,  there  is  much 


350      FIFTH  PERIOD.  A.  D.  170   to  A.  D.  185. 

evidence;  many  passages,  being  looked  upon  by  critics, 
as  interpolations. 

The  Gospel  according  to  Mark  is  supposed  to  have 
been  written  at  Kome. 

It  was  not  quoted  by  Tertullian,  in  Africa. 

At  Eome,  where  the  gospel  was  probably  composed, 
the  stories  in  Luke,  concerning  the  infancy  of  Jesus,  so 
manifestly  of  Eastern  original,  had  not  yet  obtained 
much  credence.  They  were  accordingly  omitted.  In 
this  respect,  the  Gospel  of  Marcion  was  in  that  portion 
of  Christendom,  considered  the  most  reliable,  and  was 
looked  upon  as  evidence,  that  the  early  biography  of 
Jesus  was  unknown. 

The  Gospel  of  Peter  is  supposed  to  have  contained 
the  substance  of  the  Oracles  of  Matthew;  and  as  the 
former  was  at  the  basis  of  Mark,  and  the  latter,  of 
Matthew,  that  would  account  for  much  of  the  similar- 
ity between  Mark  and  Matthew,  without  assuming  that 
any  portion  of  either  was  copied  directly  from  the  oth- 
er. Mark  has  almost  a  complete  parallel  in  Luke  and 
Matthew  taken  together.  There  are  but  24  verses 
which  have  no  parallel  in  either  of  the  other  synoptics. 

As  to  the  order  in  which  these  gospels  were  written, 
much  has  been  said,  but  the  subject  is  in  the  utmost 
confusion  and  uncertainty.  » 

"That  St.  Mark  wrote  later  than  St.  Luke,"  says  Michaelis,  I  have  no 
doubt."—  Vol.  3,  p.  96.  Note. 

Other  writers  have  different  opinions  and  theories, 
scarcely  any  two  agreeing  completely  with  each  other. 
The  absence  of  the  history  of  the  Infancy,  Westcott 
says,  brings  Mark  within  the  limits  laid  down  by  St. 
Peter,  for  the  extent  of  the  apostolic  testimony. l 

(1.)  Introduction  to  the  Gospels,  p.  205,  and  Note. 


THE  GOSPEL  ACCORDING  TO  MARK.         351 

Baronius,  Bellarnrine  and  some  others,  think  this 
gospel  was  first  written  in  Latin.  This  is  not  improba- 
ble, if  it  was  composed  at  Rome,  late  in  the  second 
century. 

That  the  gospel  in  its  pesent  form,  was  not  the 
work  of  Mark,  the  companion  of  the  apostles,  is  the 
opinion  of  Credner, '  and  several  other  evangelical  wri- 
ters, among  whom  Mr.  Sanday  may  be  included. 

(1.)  Einleit.  Sec.  56. 


352       1IFTH  PERIOD.  A.  D.  170  to  A.  D.  185, 


CHAPTER    XXX. 
THE  GOSPEL  ACCORDING  TO  JOHN. 

But  little  light  can  be  thrown  upon  the  Gospel  of 
John,  by  any  comparison  with  the  manuscripts  of 
Luke. 

The  first  manuscript  to  which  any  similarity  can  be 
found,  is  No.  19;  the  account  of  the  feeding  of  the  mul- 
titude, by  a  miracle.  But  the  differences  in  the  narra- 
tives, are  very  great.  According  to  all  the  synoptics, 
Jesus  had  retired  to  a  desert  place;  in  Luke  it  is  stated 
that  it  belonged  to  the  City  of  Bethsaida.  According 
to  John,  he  had  gone  up  into  a  mountain.  According  to 
this  historian,  who  distributes  the  ministry  of  Jesus 
through  several  years,  it  was  on  the  eve  of  a  Jewish 
passover.  This  the  synoptics  say  nothing  about;  nor 
do  they  connect  Jesus  with  any  passover,  except  the 
one  at  which  he  suffered.  According  to  Mark  and 
Matthew,  who  continue  the  narrative,  Jesus  sent. away 
the  multitudes,  and  retired  into  a  mountain  to  pray; 
according  to  John,  he  departed  into  a  mountain, 
[though  he  was  already  in  a  mountain],  to  avoid  the 
multitude  who  wished  to  take  him  by  force,  and 
make  him  a  king.  It  will  be  remembered  that  this 


THE  GOSPEL  ACCORDING  TO  JOHN.         853 

manuscript  .could  not  be  fully  identified  in  Mark. 
These  were  probably  different  versions  of  a  common 
tradition. 

The  essential  features  of  the  tradition  were,  that  a 
multitude  consisting  of  5000  men,  besides  the  women 
and  children,  had  been  fed  by  Christ,  upon  five  loaves  and 
two  fishes.  Beyond  this,  each  historian  considered 
himself  at  liberty  to  fill  up  the  account  in  his  own  way. 

The  next  parallel  is  to  No.  30.  Of  the  contents  of 
this  long  manuscript,  there  is  but  the  circumstance  of 
Jfcsus  riding  on  the  colt  of  an  ass,  which  is  briefly  no- 
ticed, as  the  fulfillment  of  a  prophecy.  This  manuscript 
also,  could  not  be  recognized  distinctly  in  Mark,  and 
there  is  no  reason  to  believe  it  was  used  in  John. 

No.  32.  Luke,  22.  1  to  23.  49.  Portions  of  this  MS. 
have  partial  parallels,  in  John,  13.  1  to  30;  vv.  36  to  38; 
ch.  18,  vv.  1  to  18;  24  to  28;  33  to  40;  ch.  19,  vv.  15  to  25; 
28  to  30. 

No.  33.  Luke,  2£  50,  to  the  end. 

The  first  part  of  this  manuscript,  narrating  the  beg- 
ging of  the  body  of  Jesus,  and  his  burial,  by  Joseph  of 
Arimathea,  has  a  closer  parallel  in  John  than  any  of 
the  previous  ones;  (John,  19.  38  to  42.)  The  balance  of 
it  however,  after  the  coming  of  Mary  Magdalene  to  the 
sepulcher,  cannot  be  recognized. 

Thus,  it  will  be  seen,  that  not  a  single  manuscript  in 
Luke,  can  be  completely  traced  in  John.  In  some 
instances,  the  writer  may  have  used  Luke  or  Mark. 

The  inference  is,  that  Luke  and  John  were  not  com- 
posed from  common  sources. 

The  same  result  will  follow,  upon  comparing  John 
with  Mark  and  Matthew. 

The  Gospel  of  John  stands  alone.  It  has  every  mark 
of  being  an  original  gospel,  while  the  synoptics  are 
compilations. 


354  FIFTH  PERIOD.  A.  1).  170  to  A.  D.  185. 

The  synoptics  are  compilations  made,  for  the  most 
part,  with  the  laudable  purpose  of  preserving  the  early 
traditions  of  the  disciples,  concerning  the  •  life  and 
teachings,  the  sufferings,  the  death  and  the  resurrection 
of  Jesus. 

The  Gospel  of  John  is  a  theological  document,  writ- 
ten for  theological  purposes. 

The  first  express  testimony  to  the  existence  of  this 
gospel,  is  that  of  Theophilus,  Bishop  of  Antioch,  A.  D. 
180,  who  speaks  of  it  thus: 

"And  hence  the  holy  writings  teach  us,  and  all  the  spirit-bearing  (inspired) 
men,  one  of  whom,  John,  says,  'In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,'  "  &c. — Ad  Autolycum,  2.  22. 

Here  John  is  not  spoken  of  as  an  apostle,  but  as  a 
.spirit-bearing,  or  inspired  man.  Such  the  writer  may 
have  considered  John  the  Presbyter,  of  the  second 
century,  who  is  by  many  thought  to  be  the  author  of 
the  gospel. 

The  internal  character  of  this  gospel,  is  quite  incon- 
sistent with  the  theory  of  its  having  been  written  by 
the  unlettered  fisherman,  the  son  of  Zebedee.  It  is 
hardly  possible  that  such  a  person  could  have  become 
the  educated  and  philosophical  theologian,  whose  pen 
i£  to  be  traced  in  the  Gospel  of  John. 

It  is  written  in  purer,  and  less  Hebraistic  Greek,  than 
the  other  gospels,  and  its  style  is  elegant  and  graceful. 

John  the  apostle,  son  of  Zebedee,  was  a  Jew.  But 
the  author  of  the  Gospel  of  John,  refers  to  the  Jews  in 
the  third  person.  He  speaks  of  the  feasts  "of  the 
Jews,"  "the  passover  of  the  Jews,"  "the  manner  of  the 
purifying  of  the  Jews,"  &c.  The  law  of  Moses  is  spo- 
ken of  as  "your  law,"  and  "their  law."  Furthermore, 
the  Jews  are  denounced  as  the  children  of  the  devil. 

The  fact  that  in  this  gospel,  the  full  and  absolute  di- 
vinity of  Christ,  is  first  distinctly  taught,  is  evidence, 


THE  GOSPEL  ACCORDING  TO  JOHN.        355 

also,  that  it  was  not  written  by  a  Jew.  The  divinity 
of  Jesus  was  not  a  doctrine  of  the  Jewish  Christians. 
It  originated  witfi.  Gentiles,  formerly  idolaters.  To  the 
Jew,  it  meant  polytheism.  The  early  Jewish  Christ- 
ians held  Christ  to  be  a  man  only. 

There  are  also  many  errors  in  reference  to  the  geog- 
raphy of  the  country.  The  author  speaks  of  ^Enon, 
near  to  Salim,  in  Judaea;  also  of  Bethany,  beyond  Jor- 
dan, and  of  tka  city  of  Samaria,  called  Sychar."  If 
there  were  any  such  places,  they  were  strangely  un- 
known to  other  writers.  The  writer  of  this  gospel, 
like  the  authors  of  some  of  the  apocryphal  gospels,  af- 
fected a  knowledge  of  the  country  which  he  did  not 
possess.  The  learned  Dr.  Bretschn eider  points  out 
such  mistakes  and  errors  of  the  geography,  chronolo- 
gy, history  and  statistics  of  Judaea,  as  no  person  who 
had  ever  resided  in  that  country,  or  had  been  by  birth 
a  Jew,  could  possibly  have  committed. 

Even  the  birthplace  of  John  himself,  Bethsaida,  or 
Julias,  is  assigned  to  Galilee,  when  it  was  situated  in 
another  country.  This  mistake  alone,  is  fatal  to  the 
authority  of  the  gospel.  This  is  conceded  by  Hug, '  pro- 
vided it  cannot  be  explained.  An  attempt  has  been 
made  to  explain  it  by  showing  that  it  was  the  custom 
of  the  people  to  speak  of  the  Gaulonite  country  as  Gal- 
ilee. Josephus  is  cited,  as  calling  Judas,  the  Galilean, 
a  Gaulonite.  Josephus  four  times  refers  to  Judas  as  a 
Galilean. a  The  only  place  where  he  is  spoken  of  oth- 
erwise, 3  is  manifestly  a  mistake  on  the  part  of  some 
transcriber,  and  arose  from  the  fact,  that  there  were 
two  cities  by  the  name  of  Gamala,  one  in  Gaulonitis, 

(1.)  Introduction  to  N.  T.  p.  24. 

(2.)  Antiquities,  bk.  18,  1.  6;  bk.  20,  5.  2;  Jewish  War,  bk.  2,  8. 1,  and  bk. 
2,  17.  8. 
(3.)  Antiquities,  bk.  18,  1. 1. 


356       fIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

the  other  in  Galilee.  No  doubt  the  passage  in  Josephus, 
ua  Gaulonite,  of  a  city  whose  name  was  Gamala,"  should 
read,  "a  Galilean,  of  a  city  whose  name  was  Gamala." 
It  would  then  correspond  with  the  other  passages  in 
Josephus,  and  with  the  Acts  of  the  Apostles,  [5.  37];  in 
all  of  which  he  was  called  Judas  of  Galilee. 

Galilee  was  a  well  known  district  of  country,  with 
well  defined  boundaries;  and  it  is  absurd  to  suppose 
that  another  country,  entirely  disconnected  with  it, 
was  called  Galilee,  without  further  evidence  than  this 
passage  of  Josephus. 

The  conclusion  is,  that  the  author  of  the  Gospel  of 
John,  was  ignorant  of  the  birthplace  of  John  the 
apostle. 

This  gospel  differs  from  all  three  of  the  synoptics,  in 
relating  several  events,  which  occurred  when  John  the 
apostle  was  not  present;  while  strangely  enough,  other 
transactions  in  which,  according  to  the  synoptics,  the 
apostle  John  was  present,  are  not  related  in  the  Gospel 
of  John  at  all;  particularly  the  transfiguration,  which, 
according  to  all  the  synoptics,  took  place  in  the  presence 
of  Peter,  James  and  John. 

That  John  had  neglected  to  testify,  where  his  testi- 
mony would  naturally  be  expected,  was  noticed,  very 
anciently,  by  Faustus,  the  Manichaean,  in  his  contro- 
versy with  Augustine.  Speaking  of  the  passage,  "Think 
not  that  I  am  come,"  &c.,  (Matt.  5.  17),  he  says: 

"Who  testifies  that  Jesus  said  this?  Matthew.  Where  did  he  say  it ?  On 
the  mountain.  Who  were  present  ?  Peter,  Andrew,  James  and  John.  Oth- 
ers, but  not  Matthew  himself.  He  had  not  as  yet  chosen  Matthew.  But  one 
of  these  four,  John,  wrote  a  gospel.  Well,  then,  he  relates  this  somewhere  ? 
No,  not  at  all.  How  is  it,  then,  that  John,  who  was  on  the  mountain,  does 
not  testify  ?  And  that  this  is  written  by  Matthew,  who  became  a  follower  of 
Jesus  some  time  after  he  descended  from  the  mountain  ?  It  is  therefore  very 
doubtful  whether  Jesus  said  this;  because  a  proper  witness  is  silent,  while  an 
improper  witness  testifies." — Augustinm  contra  Faustum,  lib.  17,  ch.  1. 


TEE  GOSPEL  ACCORDING  TO  JOHN.         357 

The  writer  of  this  gospel  quotes  the  Old  Testament 
prophecies,  almost  as  loosely,  and  with  as  little  regard 
to  their  applicability,  as  the  author  of  Matthew.  Psalms, 
41.  9,  quoted  in  John  13.  18,  did  not  refer  to  Christ,  nor 
to  Judas.  So  of  John,  17.  12. 

So  strong  is  the  evidence  of  a  late  date  to  this  gos- 
pel, that  its  apostolic  origin  is  being  abandoned  by  the 
ablest  evangelical  writers.  Westcott  says,  "The  earli- 
est account  of  the  origin  of  the  gospel,  is  already 
legendary." ' 

Dr.Davidson,  author  of  the  article  on  the  canon  in 
the  new  edition  of  the  Encyclopedia  Brittanica,  says, 
its  Joannine  authorship  must  be  abandoned,  and  its 
existence  prior  to  A.  D.  140,  cannot  be  maintained. 3 
Both  Irenseus  and  Jerome  assert  that  John  wrote  a- 
galnst  Cerinthus.  Cerinthus  flourished  about  A.  D.  145. 

Again,  there  is  evidence  that  in  the  construction  of 
this  gospel,  as  in  that  of  Matthew,  the  author  had  in 
view  the  building  up  of  the  Roman  hierarchy,  the 
foundations  of  which  were  then  (About  A.  D.  177 — 8,) 
being  laid.  In  the  21st  chapter,  is  a  detailed  account 
of  an  appearance  of  Jesus,  after  his  resurrection,  to 
seven  of  his  disciples,  at  the  Sea  of  Tiberias,  something 
not  heard  of  in  the  synoptic  gospels,  and  which  bears 
the  impress  of  an  original  narrative,  suggested  by 
scenes  in  Christ's  ministry.  After  they  had  dined,  Je- 
sus is  made  to  say  to  Peter,  "Feed  my  sheep;"  an  in- 
junction which  was  afterward  repeated. 

In  Matthew  only,  is  Peter  made  the  rock  on  which 
the  church  was  to  be  built,  and  in  John  only,  is  he  en- 
joined to  feed  the  sheep  of  Christ.  There  is  reason  to 
believe  that  both  gospels  were  written  in  the  interest 
of  the  supremacy  of  the  church  of  Rome. 

(1.)  Introduction,  p.  255. 

('!.}  Davidson  on  the  Canon,  p.  99-    In  his  Int.  to  N.  T.,  the  limit  is  150. 


358         FIFTH  PERIOD.  A.  D.  170  to  A.  D. 


CHAPTER    XXXI. 


THE  GOSPEL  ACCORDING  TO  MATTHEW. 


The  Gospel  of  Matthew  presents  at  once  phenomena 
of  the  most  varied  and  inexplicable  character.  While 
many  of  its  narratives  and  of  its  records  of  the  sayings 
of  Christ,  from  their  brevity  and  simplicity,  are  recog- 
nized as  among  the  oldest  traditions,  and  as  having 
been  taken  from  near  the  fountain  head,  the  gospel 
itself  bears,  in  other  places,  internal  evidence  of  a 
comparatively  late  origin. 

The  persistent  statements  of  Jerome,  supported  by 
Epiphanius,  that  the  Gospel  of  the  Hebrews  was  the 
Hebrew  form  of  the  Gospel  of  Matthew,  statements 
not  at  all  borne  out  by  the  fragments  of  the  Gospel  of 
the  Hebrews,  which  they  have  given,  still  further  com- 
plicate a  question,  in  other  respects  sufficiently  dif- 
ficult. 

Many  writers,  not  willing  to  discard  altogether  the 
assertions  of  Jerome  and  Epiphanius,  have  supposed 
our  Matthew  to  be  a  translation  from  a  more  correct 
version  of  the  Hebrew  gospel,  than  that  quoted  by 
those  fathers;  and  that  the  differences  between  those 
quotations  and  the  Greek  Matthew,  are  to  be  account- 


THE  GOSPEL  ACCORDING  TO  MATTHEW.        359 

ed  for,  partly  by  the  difference  in  the  Hebrew  versions, 
and  partly  by  the  freedom  of  translation.  Among  these, 
Bishop  Marsh  is  one  of  the  most  eminent. 

Others,  giving  but  little  credit  to  these  fathers, 
whom,  in  other  matters  they  have  found  so  unreliable, 
and  resting  the  case  upon  internal  evidence,  have  pro- 
nounced the  Gospel  of  Matthew  an  original  Greek  pro- 
duction. This  view  is  strongly  maintained  by  Jones 
and  other  modern  critics. 

Volumes  have  been  written  upon  the  subject,  but  it 
cannot  be  clearly  seen,  that  any  progress  has  been 
made  toward  a  satisfactory  solution. 

THE  MANUSCRIPTS  OF  LUKE  COMPARED  WITH  MATTHEW. 

There  is  a  partial  parallel  in  the  third  chapter  of  Matthew,  to  the  first  part 
of  manuscript  No.  7;  [Luke,  3.1  to  22.]  Omitting  the  genealogies,  which  are 
entirely  diti'frent,  the  parallel  is  resumed,  and  more  closely  followed,  in  the 
history  of  the  temptation;  [Luke,  4.  1  to  13;  Matthew,  4.  1  to  ll.J 

MS.  No.  8,  Luke,  4. 16  to  30,  has  no  parallel  in  Matthew. 

No.  9,  Luke,  4.  31  to  44,  which  hail  a  eomplrte  parallel  in  Mark,  finds  only 
a  partial  parallel  in  Matthew,   commencing  with  verse:!*,  of  Lnke.   [M, 
14],  and  giving  an  account  of  the  healing  of  Simon's  wife's  mother,  anil  other 
sick  people. 

We  early  find  evidence  -  of  that  tendency  to  am- 
plification and  exaggeration  which  is  characteristic  of 
the  author  of  this  gospel.  Although,  in  accordance 
with  the  accounts  in  the  other  synoptics,  he  states, 
in  verse  16,  that  "when  the  even  was  come,  they 
brought  unto  him  many  that  were  possessed  with  dev- 
ils, and  he  cast  out  the  spirits  with  his  word,  and  heal- 
ed all  that  were  sick;"  adding,  according  to  his  cus- 
tom, a  reference  to  the  fulfillment  of  prophecy;  and 
though  he  had  also  stated,  in  ch.  4,  v.  23,  that  Jesus  went 
about  all  Galilee,  teaching,  &c.,  and  healing  all  man- 
ner of  sickness,  and  all  manner  of  disease,  among 
the  people;  he  there  adds,  after  the  narrative  has 
been  closed  by  the  other  historians,  the  following: 


360       FIFTH    PERIOD  A.  D.  170    to    A.  D.  185. 

V.  24.  "And  his  fame  went  throughout  all  Syria,  and  they  brought  unto 
him  all  sick  people  that  were  taken  with  divers  diseases  and  torments,  and 
those  who  were  possessed  with  devils,  and  those  who  were  lunatic,  and  those 
who  had  the  palsy;  and  he  healed  them." 

MS.  No.  10,  Luke,  5.  1  toll,  cannot  be  traced  in  Matthew,  though  there  is 
a  shorter  account  of  the  calling  of  the  four  disciples,  corresponding  to  that  in 
'  Mark. 

No.  11.  Luke,  5.  12  to  16.  The  parallel  account  in  Matthew,  is  shorterthan 
in  Luke  or  Mark.  This  is  one  of  the  places  which  indicate  Matthew,  as  con- 
taining the  earlier  narrative.  The  account  of  this  miracle,  as  related  in  the 
Acts  of  Pilate,  is  shorter  than  either  of  these. 

No.  12.  Luke,  5.  17  to  26.  Parallel,  Matthew,  9.  1  to  8. 

"  13.  Luke,  5.  27  to  39.  See  Matthew,  9.  9  to  17,  which  has  a  close  resem- 
blance. 

So  also  No.  14,  Luke,  6.  1  to  11;  Matthew,  12.  1  to  13. 

No.  15.  Luke,  6.  12,  to  7.  10.  The  last  ten  verses  of  this  manuscript,  de- 
scribing the  healing  of  the  centurion's  servant,  are  paralleled  in  Matthew,  8. 
5  to  13.  The  other  portion,  which  commences  with  the  choosing  of  the  twelve, 
and  consists,  principally,  of  sayings  of  Jesus,  can  hardly  be  considered  paral- 
leled by  the  sermon  on  the  mount,  which  is  much  more  extensive. 

No.  16,  Luke,  7.  11  to  50,  which  has  no  parallel  in  Mark,  has  a  partial  par- 
allel in  Matthew.  See  Luke,  7.  18  to  35,  and  Matthew,  11.  2  to  19. 

No.  17.  Luke,  8.  1  to  21.  See  Matthew,  13.  1  to  25,  and  12.  46  to  50,  where 
the  parallel  is  nearly  complete. 

18.  Luke,  8.  22  to  56.    Parallel,    Matt.  8.  18;  vv.  23  to  34;  ch.  9,  18  to 
25. 

19.  Luke,  9.  1  to  45.    Matt.  10.  1  to  15;  14.  1,  2;  w.  13  to  21;  ch.  16,  13 
to  16,  20;  vv.  21  to  28,  and  ch.  17,  1  to  23.    This  manuscript,  if  used  at  all, 
is  completely  broken  up. 

20.  Luke,  9.  46  to  50;  Matthew,  18.  1  to  6. 

21.  Luke,  9.  51,  to  10.  24.     Partial  parallel  in  Matt.  8.  19  to  22. 
MSS.  22,  23  and  24,  Luke,  10.  25,  to  11.  13.    No  parallel  in  Matthew. 
No.  25.  Luke,  11.  14,  to  13.  9.    Partial  parallel,  Matthew,  12. 22  to  30,  and 

w.  38  to  45. 

26  to  29.  Luke,  13. 10  to  17.  19.    No  parallel. 

No.  30.  Luke,  17.  20,  to  19.  48.  The  first  division,  17.  20  to  18  14,  has  no 
parallel.  First  part  of  second  division,  18.  15  to  30,  has  as  parallel,  Matt.  19. 
13  to  30.  Luke,  18.  31  to  43,  has  Matt.  20.  17  to  19,  and  20.  29  to  34.  Luke, 
19.  29  to  38,  has  Matthew,  21.  1  to  9,  and  Luke,  19.  45,  46,  has  Matt.  21. 12, 
13.  These  partial  parallels  do  not,  however,  identify  the  manuscript. 

No.  31.  Luke,  chs.  20  and  21.    Partial  parallels,  Matt.  21.  23  to  27;  33  to 


THE  GOSPEL  ACCORDING  TO  MATTHEW.        361 

45;  eh.  22,  w.  15,  32;  vv.  41  to  46;  ch.  23,  w.  5  to  7;  v.  14;  and  ch.  24,  w. 
1  to  44;  following  which,  are  lengthy  sayings  of  Christ,  found  in  Matthew 
alone. 

No.  32.  Luke,  22.  1  to  23,  49.  Matt.  26.  3  to  5;  14  to  25.  The  parallel 
considerably  broken.  Matt.  27.  1,  2;  11  to  56. 

No.  33.  Luke,  23.  50,  to  the  end.  Some  partial  parallels,  in  Matt.  27.  57, 
to  the  end. 

RECAPITULATION. — Five  of  the  manuscripts  are  com- 
plete in  Matthew,  though  with  the  customary  changes 
and  accumulations.  Some  dozen  of  the  others  have 
parallels  more  or  less  extensive.  There  is  indicated  a 
common  use  of  manuscripts,  though  not  to  so  great  an 
extent  as  by  the  authors  of  Luke  and  Mark. 

We  will  now  proceed  to  consider  some  of  the  indica- 
tions of  a  late  date  for  the  construction  of  the  Gospel 
of  Matthew. 

1.  That  Matthew  was  written  for  theological  purpos- 
es, and  for  the  use  of  the  church,  after  it  had  become 
pretty  well  established,   is  shown  by  the  frequent  ref- 
erence to  the  prophecies,  and  the   manifest  anxiety  to 
show  that  the  events  related,  were  in  fulfillment  of  the 
predictions  referred  to.     True,  the  author  is  quite  uni- 
formly unfortunate,    in   his   selection  of   prophecies, 
scarcely  one  of  which  has  any  reference  to  the  sub- 
ject matter  to  which  it  is  applied. '     But  the   object  of 
the  writer  is  apparent,  all  the  same. 

2.  The  comparative  late   composition  of  this  work 
may  be  inferred  from  the  many  additions  of  incidents 
of    a  striking    and    marvelous    character,    not    con- 
tained in  the  other  gospels.    Notably  among  these, 
are  the  earthquakes  at  the   crucifixion   and  the  resur- 
rection, both  of  which  were   known  to  this   historian 
only.     Also,  the  opening  of  the  graves,  and  the  rising 
of  the  saints. 

(1.)  For  some  instances,  see  the  comparisons  between  Matthew  and  the  In- 
fancy gospels. 


362       fIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

Schleiermacher,  in  comparing  Luke  with  Mark  and 
Matthew,  sees  evidence  that  the  corresponding  narra- 
tives in  the  latter  gospels,  were  originally  more  hastily 
taken  down,  or  were  obscured  by  passing  through  a 
great  number  of  hands. ' 

Speaking  of  the  account  of  casting  out  the  devils, 
[Matt.  8.  28  to  33],  he  says: 

"The  alteration  made  here,  by  introducing1  two  demoniacs,  in  itself  improb- 
able, as  it  is  not  usual  for  madmen  to  contract  a  close  friendship  and  intima- 
cy with  each  other,  might,  indeed,  admit  of  a  different  explanation,  as  other 
instances  of  a  similar  duplication,  are  found  in  Matthew." — Essay,  p.  137. 

In  regard  to  the  feeding  of  the  multitudes,  notwith- 
standing the  statement  in  Matthew  16,  Schleiermacher 
thinks  there  was  but  one  feeding,  and  that  Matthew 
was  misled,  by  having  two  different  accounts  of  the 
same  transaction. a 

Speaking  of  Matt.  16.  13  to  28,  he  says: 

"No  one  will  readily  believe,  that  Christ,  in  the  same  breath,  as  it  were, 
would  deliver  to  Peter  the  key  of  the  kingdom  of  heaven,  and  then  call  him  a 
Satan,  who  did  not  favor  the  thing-s  which  be  of  God." — Page  153. 

He  thinks  the  manner  in  which  Matthew  represents 
the  transfiguration,  shows  that  the  account  had  passed 
through  several  hands. 

"In  this  narrative,"  he  says,  "one  perceives  the  exclusive  direction  of  the 
reporter's  imagination  toward  the  marvelous.  On  this  account,  the  assertion 
that  the  two  figures  were  Moses  and  Elias,  appears  far  more  confident  than  in 
Luke,  in  whose  narrative,  every  attentive  reader  easily  sees  that  it  is  founded 
merely  on  the  expression  of  Peter,  in  a  state  between  sleeping  and  waking." 
— Page  156. 

"In  the  same  way,  we  may  remark,  likewise,  in  the  healing  of  the  epileptic 
in  Matthew,  a  distortion  into  extravagance." — Essay,  p.  157. 

After  commenting  at  length  upon  the  circumstance, 
he  says: 

(1.)  Essay  on  Luke,  p.  77. 
(2.)  Ibid.  p.  144. 


THE  GOSPEL  ACCORDING  TO  MATTHEW.         363 

"Matthew  therefore,  either  has  had  a  less  authentic  reporter  here,  or  per- 
haps only  obscured  the  state  of  the  case,  by  his  habit  of  annexing  analogous 
matter." — Ibid.  p.  159. 

In  the  account  in  Matthew,  corresponding  to  Luke  9. 
46  to  50,  Schleiermacher  thinks  much  is  annexed,  which 
was  not  spoken  on  the  occasion. l 

He  comments  on  the  incoherence  in  the  narratives 
of  Matthew.2 

Referring  to  the  duplication  of  the  blind  men  at  Jer- 
icho, he  says,  Matthew  "had  before  done  something  of 
the  same  sort,  in  the  case  of  the  demoniac  at  Gadara." 
How  the  mistake  happened,  he  does  not  undertake  to 
determine. 8 

Speaking  of  Matt.  21.  1  to  17,  he  says: 

"As  to  what  is  said  in  Matthew,  somewhat  strangely  indeed,  of  two  ani- 
mals, I  can  only  explain  it  by  the  attempt  to  make  the  application  of  the  fact 
to  the  passage  in  /»•(  hariah,  as  close  as  possible.  Every  other  explanation 
appears  to  be  lost  labor.  For  if  Matthew  is  to  be  reconciled  with  the  rest,  it 
must  have  been  property  the  TTGJ/IOS  which  Christ  bespoke  for  himself;  but 
tin-  TTuTAo?  is  able  to  bear  the  weight  of  a  man,  though  it  has  never  yet 
ridden,  the  she  ass  no  longer  runs  by  its  side,  but  has  long  left  it  to  itself." 
— Essay  on  Lvke,  p.  '_' 

He  thinks  the  rending  of  the  vail  poetical.  So  also, 
the  opening  of  the  graves,  and  the  rising  of  the  saints 
from  the  dead,  as  related  by  Matthew. " 

3.  One  circumstance  indicating  a  late  date  for  this 
gospel,  is  the  passage,  Matt.  23.  35: 

"That  upon  you  may  come  all  the  righteous  blood  shed  upon  the  earth,  from 
the  blood  of  righteous  Abel,  unto  the  blood  of  Zacharias,  son  of  Barachias,. 
whom  ye  slew,  between  the  temple  and  the  altar." 

In  Luke,  this  is  quoted  from  an  apocryphal  book, 
called  the  "Wisdom  of  God;"  and  is 'applied  to  Zacha- 

(1.)  Essay,  p.  162. 
(2.)  Ibid.  pp.  190  to  199. 
(3.)  Ibid.  p.  249. 
(4.)  Ibid.  p.  305. 


364       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

rias  who  perished  between  the  altar  and  the  temple." 
[Luke,  11.  49  to  51.] 

The  passage  was  not  in  Marcion.  In  Luke,  though 
the  place  of  the  death  of  Zachariah  is  not  described 
with  entire  correctness,  it  is  generally  considered  that 
the  reference  is  to  Zachariah,  the  son  of  Jehoida.  [See 
2d  Chron.  24.  20,  21.]  But  this  was  ending,  a  long  way 
back,  the  list  of  prophets  whose  blood  had  been  shed 
unjustly.  The  author  of  Matthew,  wishing  to  bring  it 
down  to  a  later  date,  adds,  "son  of  Barachias."  This 
changes  the  personage  at  once,  and  brings  the  scene 
down  to  a  date  subsequent  to  the  time  of  Christ.  Zach- 
arias,  son  of  Barouchos,  was  massacred  by  the  zealots, 
inside  the  temple,  shortly  before  the  siege  of  Jerusa- 
lem; about  A.  D.  69. '  [See  Apendix,  II. J 

It  is  evident  that  this  portion  of  the  Gospel  of  Mat- 
thew was  written,  not  only  after  the  destruction  of  Je- 
rusalem, but  a  long  time  after.  It  will  be  noticed  that 
these  words  are  not  here,  as  in  Luke,  quoted  from  the 
Wisdom  of  God.  They  are  put  into  the  mouth  of  Je- 
sus himself,  who  is  made  to  allude  to  an  event  as  in 
the  past,  which  took  place  more  than  thirty  years  af- 
terward. No  one,  writing  immediately  after  the  de- 
struction of  Jerusalem,  could  have  made  such  a  mis- 
take. 'But  a  writer  living  more  than  a  hundred  years 
afterward,  might  do  so.  Suppose,  a  thousand  years 
hence,  a  history  should  be  under  examination,  which 
should  represent  Andrew  Jackson  as  speaking  of  some- 
thing as  then  past,  which  has  occurred  in  our  own 
times;  say  the  death  of  Senator  Chandler.  Would  not 
that  be  evidence  that  the  history  was  written,  not  only 
after  the  death  of  Chandler,  but  a  long  time  after? 

4.  In  Matt.  27.  8,  after  stating  that  the  chief  priests 

1 .  i  Josephus,  Jewish  War,  bk.  4,  ch.  5.  4. 


THE  GOSPEL 


ACCORDING  TO  MATTHEW.        365 


took  the  silver  pieces  which  Judas  had  thrown  away, 
and  bought  with  them  the  potter's  field,  to  bury  stran- 
gers in,  it  is  added, 

"Wherefore,  that  field  was  called  the  field  of  blood,  until  this  day.'* 

The  phrase  "until  this  day,"  implies  a  very  long  time 
between  the  transaction  and  the  time  of  relating  it. 

So  again,  Matt.  28.  15.  In  relating  the  bribing  of  the 
soldiers  by  the  chief  priests,  there  is  the  following: 

"So  they  took  the  money,  and  did  as  they  were  taught;  and  this  saying  ie 
commonly  reported  among  the  Jews,  until  this  day." 

5.  Evidence  of  the  late  construction  of  Matthew,  is 
to  be  found  in  the  attempt  in  the  16th  chapter,  to 
specially  connect  Peter  with  the  foundation  of  the 
Christian  church.  The  narrative  of  the  conversation 
between  Jesus  and  Peter,  as  given  in  Luke  and  Mark, 
contains  nothing  of  the  kind. 

That  this  was  a  later  interpolation  in  the  gospel  his- 
tory, made  in  the  interest  of  the  Roman  Catholic  hier- 
archy, then  being  established,  will  become  more 
manifest  by  comparing  the  accounts  in  the  synoptic 
gospels,  as  follows: 

MATTHEW,  ch.  16. 
He  asked  his  disciples, 


LUKE,  ch.  9. 

His  disciples  were  with 
him ;  and  he  asked  them, 
saying:  Whom  say  the 
people  that  I  am? 

They  answering  said, 
John  the  Baptist;  but 
some  say,  Elias ;  and  oth- 
ers say  that  one  of  the  old 
prophets  is  risen  again. 

He  said  unto  them,  But 
whom  say  ye  that  I  am? 
Peter  answering,  said, 

The  Christ  of  God. 


MARK,  ch.  8. 

And  by  the  way,  he 
asked  his  disciples,  say- 
ing unto  them:  Whom 
do  men  say  that  I  am  ? 

And  they  answered, 
John  the  Baptist;  but 
some  say,  Elias;  and  oth- 
ers, one  of  the  prophets. 

And    he    sai  " 


prc 
ith 


unto 


them,  But  whom  say  ye 
that  I  am?  And  Peter 
answereth  and  saith  unto 

him,  Thou  art  the  Christ. 


saying:  Whom  do  men 
say  that  I,  the  Son  of 
Man,  am? 

And  they  said,  Some 
(say)  John  the  Baptist; 
some,  Elias;  and  others, 
Jeremias,  or  one  of  the 
prophets. 

He  saith  unto  them.. 
But  whom  say  ye  that  I 
am?  And  Simon  Peter 
answered  and  said,  Thou 
art  the  Christ,  the  son  of 
the  living  God. 
And  Jesus  answered  and 
said  unto  him,  Blessed  art 
thou,  Simon  Barjona;  for 
flesh  and  blood  hath  not 
revealed  it  unto  thee,  but 


366       FIFTH    PERIOD. 


A.  D.  170    to    A.  D.  185. 


LUKE,  ch.  9. 


MARK,  ch.  8. 


And  he  straitly  charged      And  he  charged  them, 
them,    and    commanded  that  they  should  tell  no 
them,  to  tell  no  man  that  j  man  of  him. 
thing. 


MATTHEW,  ch.  16. 
my  Father  who  is  in  heav- 
en. 

And  I  say  also  unto 
thee,  that  thou  art  Peter, 
and  upon  this  rock  I  will 
build  my  church ;  and  the 
gates  of  hell  shall  not 
prevail  against  it. 

And  I  will  give  unto 
thee  the  keys  of  the  king- 
dom of  heaven;  and  what- 
soever thou  shalt  bind  on 
earth,  shall  be  bound  in 
heaven;  and  whatsoever 
thou  shalt  loose  on  earth, 
shall  be  loosed  in  heaven. 

Then  charged  he  his 
disciples,  that  they  should 
tell  no  man,  that  he  was 
Jesus  the  Christ. 


From  the  closeness  of  the  parallel,  it  is  obvious,  that 
the  account  was  taken  from  a  common  manuscript,  or 
from  a  common  tradition. 

The  saying  of  Christ  to  Peter  ''Blessed  art  thou,"  &c. 
if  it  had  ever  been  uttered,  was  too  important  to  be 
omitted  by  the  other  historians.  Besides,  the  word 
translated  church  was  not  in  use  earlier  than  the  lat- 
ter part  of  the  second  century. 

About  this  time,  A.  D.  180  to  190,  a  violent  dispute 
had  arisen,  concerning  the  celebration  of  Easter.  The 
church  at  Rome  was  endeavoring  to  control  the  ques- 
tion, and  to  make  it  the  occasion  for  the  establishment 
of  a  supreme  power.  The  Asiatic  churches  had  re- 
belled against  its  pretensions.  It  was  very  important 
to  conciliate  them.  Let  us  suppose  that  at  this  junc- 
ture, this  gospel  had  appeared  at  Alexandria,  whose 
bishop  supported  the  Pope.  It  would  at  once  be 
adopted  in  the  churches  of  Africa,  Gaul  and  Italy,  all 
of  which  were  favorable  to  the  papal  claims.  It  would 
then  be  circulated  in  Asia  Minor,  among  the  churches 
embued  with  Jewish  traditions,  and  among  whom  the 


THE  GOSPEL  ACCORDING  TO  MATTHEW.         367 

name  of  Peter  was  all  powerful,   and  would   have   an 
immense  influence  in  favor  of  consolidation. 

The  epistle  of  Clement  of  Rome  to  James,  was,  it  is 
to  be  presumed,  already  in  circulation.  In  that  it  was 
stated  that  Peter  had,  at  Rome,  given  to  Clement,  in 
in  the  presence  of  the  congregation,  the  keys  of  the 
Kingdom,  and  had  used  almost  the  very  words  here 
attributed  to  Jesus.  Peter  had  said  of  Clement,  to 
the  church, 

"Wherefore,  I  communicate  to  him  the  power  of  binding  and  loosing,  so 
that  with  respect  to  every  thing  which  he  shall  ordain  in  the  earth,  it  shall  be 
decreed  in  the  heavens.  He  shall  bind  what  ought  to  be  bound,  and  loose 
what  ought  to  be  loosed,  as  knowing  the  rule  of  the  church." 

It  only  needed  a  gospel,  showing  that  Christ  had 
conferred  this  power  upon  Peter,  and  the  chain  of  title 
of  the  Roman  pontiff  was  complete. 

WHEN,  WHERE  AND  BY  WHOM  WRITTEN. — No  writer 
of  the  first  centuries  ever  assigned  a  date  to  the  Gos- 
pel  of  Matthew,  except  Irenseus,  whose  testimony  is 
generally  discarded.  He  states  that  it  was  written  for 
the  Jews  while  Peter  and  Paul  were  founding  the 
church  at  Rome. ' 

"If,"  says  Bishop  Marsh,   ''the  arguments  in  favor  of  a  late  date  for  the' 
composition  of  St.  Matthew's  Gospel,  be  compared  with  those  in  favor  of  an 
early  date,  it  will  be  found  that  the  former  greatly  outweigh  the  latter."  — 
Notes  to  MicMelis,  vol.  3,  pt.  2,  p.  98. 

According  to  the  law  of  accretion,  Matthew  would 
stand  next  to  Luke,  in  point  of  antiquity. 

On  the  other  hand,  it  has  been  seen,  that  several 
considerations  point  forcibly  to  a  late  date  for  its  com- 
position. 

It  remains  to  be  considered,  whether  there  is  any 
theory  which  will  explain  these  seemingly  contradic- 
tory phenomena.  We  venture  to  make  a  suggestion, 

(1.)  Irenaeus,  adv.  Haer.  3.  1. 


368         FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

i 

which,  if  not  entirely  correct,  may  lead  to  such  inqui- 
ries as  will  result  in  a  correct  solution. 

About  A.  D.  180,  Pantaenus  was  sent  from  Alexan- 
dria, as  a  missionary  to  India.  It  is  said  that  he  there 
found  a  Gospel  of  Matthew,  which  had  been  left  in  In- 
dia many  years  before,  by  Bartholomew,  who  had 
preached  in  that  country.  There  has  been  much  dis- 
cussion, as  to  what  this  Gospel  of  Matthew,  sometimes 
called  the  Gospel  of  Bartholomew,  was.  Let  us  sup- 
pose, it  was  a  copy  of  the  Oracles  of  Matthew,  to  which 
had  been  attached  some  brief  narrative  of  the  minis- 
try of  Christ.  It  would  be,  in  that  case,  one  of  the 
oldest  copies  in  existence. 

Suppose  this  copy  was  brought  back  to  Alexandria, 
accompanied  with  some  old  manuscripts  of  genealo- 
gies. That  some  zealous  Christian  in  that  city,  wish- 
ing, to  aid  in  the  consolidation  of  the  church  then  go- 
ing on,  untertook,  from  these  and  other  materials,  to 
write  a  new  gospel.  That  it  was  published  in  Alexan- 
dria. 

Such  a  work  would  fulfill  all  the  conditions,  and 
would  exhibit  the  complex  character  now  found  in  the 
Gospel  of  Matthew.  The  Oracles  and  accompanying 
narrative  would  furnish,  in  some  cases,  the  most  au- 
thentic records,  and  in  the  shortest  and  simplest  form 
of  any  yet  published;  and  this  would  of  itself  justify 
an  addition  to  the  gospels  then  in  circulation. 

The  author  would  have  before  him,  the  gospels  of 
the  Infancy  and  the  Gospel  of  Mark. 

That  Pantsenus  was  a  Jew,  we  learn  from  Clement 
of  Alexandria,  who  speaks  of  him  as  a  Hebrew  of  Pal- 
estine, whom  he  found  concealed  in  Egypt,  and  who 
"was  the  true  Sicilian  bee,  gathering  the  spoil  of  the 
flowers  of  the  prophetic  and  apostolic  meadow."- 
[Stromata,  bk.  1,  ch.  1.] 


ACTS  OF  THE  APOSTLMti.  369 


CHAPTER    XXXII. 

ACTS  OF  THE  APOSTLES. 


The  book  entitled  the  "Acts  of  the  Apostles,"  does 
not  much  differ  in  its  general  character,  from  other 
writings  of  the  kind  which  were  in  circulation  among 
the  Christians  of  the  second  century.  There  were 
Acts  of  ,the  Apostles  supposed  to  have  been  written  by 
Lucius;  there  were  The  Acts  of  the  Holy  Apostles,  Pe- 
ter and  Paul,  The  Acts  of  Peter  and  Andrew,  The  Acts 
of  Philip,  The  Acts  of  Paul  and  Thecla,  &c. 

The  same  bold  appeal  to  the  love  of  the  marvelous 
—the  same  disregard  of  historical  facts,  and  geograph- 
ical and  chronological  accuracy,  which  are  to  be  seen 
in  those  writings,  characterize  also,  the  Acts  of  the 
Apostles. 

Gaza  is  spoken  of  as  a  desert  place,  though  at  that 
time  it  was  a  flourishing  city. 

In  Acts,  5.  34  to  36,  Gamaliel  is  represented  as  refer- 
ring, in  a  speech,  to  Theudas,  and  to  acts  of  his,  which 
were  not  performed  until  some  forty  years  after  the 
time  referred  to,  and  more  than  ten  years  after  the 
time  when  Gamaliel  was  delivering  his  address.  Again, 
the  reference  in  the  21st  chapter,  to  the  Egyptian  im- 


370       KIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

postor,  does  not  at  all  agree  with  the  historical  account 
of  the  same  transaction,  as  given  by  Josephus. 

There  is  the  same  loose  reference  to  the  prophecies, 
as  in  John  and  Matthew. 

This  work  had  but  an  indifferent  standing  among  the 
fathers.  As  late  as  at  the  commencement  of  the  fifth 
century,  Chrysostom  said, 

"This  book  is  not  so  nmcli  as  known  to  many.  They  know  neither  the 
book,  nor  by  whom  it  was  written." — Prolegomena  to  Acts.  See  also  Mill, 
Prof,  in  Act.  p.  254. 

The  text  has  always  been  very  uncertain. '  The 
Cambridge  M.  S.,  (Codex  Bezse),  has  six  hundred  inter- 
polations. 2 

The  author  is  supposed  to  have  been  the  same  as  the 
compiler  of  the  Gospel  of  Luke;  a  theory  based  upon 
the  preface  to  each,  and  which  finds  some  confirmation 
in  linguistic  peculiarities,  and  similarity  of  style. 

That  it  was  written  late  in  the  second  century,  may 
be  safely  assumed. 

The  following  passage  is  from  the  writings  of  Aris- 
tides,  the  sophist,  who  flourished  about  A.  D.  176. 

The  similarity  in  style  and  incidents  to  the  27th 
chapter  of  Acts,  will  be  at  once  apparent. 

"We  were  going  to  Cephallenia,  arid  again  we  had  a  high  sea,  and  a 
contrary  wind,  and  we  were  tossed  up  and  down,  to  the  great  detriment  of  my 
health,  and  beyond  what  my  constitution  could  bear.  Afterward,  the  like 
happened  in  the  straits  of  Achaia,  when  truly  the  good  marines  would  put  out 
from  Patrae,  at  the  very  time  of  the  equinox,  against  my  will,  and  very  much 
to  my  prejudice,  under  my  indispositions.  The  like  things  happened  again, 
in  the  ^Egean  Sea,  through  the  obstinacy  of  the  master  of  the  ship,  and  of  the 
mariners;  when  they  would  sail,  though  the  winds  were  contrary;  nor  would 
they  hearken  to  me.  So  we  were  carried  about  by  the  tempest,  over  that 
whole  sea,  for  fourteen  days  and  nights,  and  were  oftentimes  without  food, 
and  at  length,  with  difficulty,  got  to  Miletus." — Sacrorum  Sermon.  2,  torn.  1, 
p.  306. 

(1.)  Westcott,  Canon,  p.  215. 

(2.)  McClintock  &  Strong,  Article  "Cambridge  MS." 


ACTS  OF  THE  APOSTLES.  371 

There  is  no  reason  to  believe  that  Aristides  had  ever 
seen  the  Acts,  or  any  other  book  of  the  New  Testament. 

That  the  Acts  of  the  Apostles  also,  was  written  in 
the  interest  of  the  Roman  Catholic  hierarchy,  must  be 
obvious  to  any  one  who  will  give  the  matter  careful 
consideration. 

In  the  Acts,  a  prominence  is  given  to  Peter,  not  to 
be  found  elsewhere  in  the  New  Testament,  if  we  except 
the  two  passages  already  spoken  of.  It  was  Peter  who 
made  a  speech,  showing  the  necessity  of  selecting  an- 
other apostle,  in  place  of  Judas,  (the  Catholic  historians 
add,  that  he  presided  over  the  election  of  Matthias)— 
it  was  Peter  who  made  the  great  speech  on  the  day  of 
pentecost — it  was  Peter  who  first  preached  to  the  Jews 
—it  was  Peter  who  first  announced  that  the  gospel  was 
to  go  to  the  Gentiles — it  was  Peter  whom  Paul  came 
to  Jerusalem  to  see,  and  as  Bossuet  says,  to  "study"- 
it  was  Peter  who  was  a  prominent  actor  at,  (and  as  the 
Catholic  historians  have  it,  who  presided  over),  the 
council  of  Jerusalem.  Peter  is  every  where  prominent; 
every  where  making  speeches,  and  directing  the  affairs 
of  the  church.  He  is  the  "pillar  apostle,"  oi  both  Jews 
and  Gentiles. 

Several  of  these  accounts,  giving  such  prominence 
to  Peter,  are  in  direct  conflict  with  the  writings  of 
Paul.  It  was  the  policy  of  the  author  of  the  Acts, 
writing  in  the  interest  of  the  Catholic  Church,  and 
aiming  at  unity  of  doctrine,  to  ignore  the  well-known 
differences  that  existed  all  through  the  early  age  of  the 
church,  between  Peter  and  James,  and  their  Judaistic 
followers,  on  the  one  hand,  and  Paul  and  the  Gentile 
Christians  on  the  other.  Accordingly,  in  the  Acts,  Paul 
is  represented  as  preaching  to  the  Jews  at  Samaria  and 
Jerusalem,  immediately  after  his  conversion;  although 
he  himself  distinctly  informs  us,  in  the  epistle  to  the 


372       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

Galatians,  that  he  preached  to  the  Gentiles  seventeen 
years,  before  preaching  to  the  Jews  at  all.  Three  years 
after  his  conversion,  he  went  up  to  Jerusalem,  but  saw 
only  Peter  and  James.  Fourteen  years  afterward,  he 
went  up  by  revelation,  and  communicated  to  the  Jews, 
even  then  privately  at  first,  the  gospel  which  he  had 
been  preaching  among  the  Gentiles.  [Galatians,  ch.  2.] 

In  the  Acts,  not  only  does  Paul  preach  at  once  to  the 
Jews,  but  Peter  becomes  an  apostle  to  the  Gentiles. 
He  is  made  to  say, 

"Ye  know  how  that  a  good  while  ago,  God  made  choice  among  us,  that  the 
ent" 
Acts, 


Gentiles  by  my  mouth,  should  hear  the  word  of  the  gospel,  and  believe."— 
'  '9,  15.  7. 


Thus  the  distinction  so  much  dwrelt  upon  by  Paul, 
between  himself  as  the  apostle  of  the  Gentiles — of  the 
uncircumcision,  and  Peter,  as  the  apostle  of  the  Jews 
—the  circumcision,  is  entirely  broken  down.  Peter 
preaches  to  Gentiles  and  Jews,  and  Paul  to  Jews  and 
Gentiles.  This  is  contrary  to  what  is  known  of  the 
history  of  the  Christian  church  in  the  first  century, 
and  inconsistent  with  the  declaration  of  Paul: 

"The  gospel  of  the  uncircumcision  was  committed  to  me,  as  the  gospel  of  the 
circumcision  was  to  Peter.  For  he  that  wrought  effectually  in  Peter  to  the 
apostleship  of  the  circumcision,  the  same  was  mighty  in  me  toward  the  Gen- 
tiles."— Galatians,  2.  7,  8. 

Even  after  the  conference  at  Jerusalem,  Paul  was 
obliged  to  withstand  Peter  face  to  face,  at  Antioch. 
[Galatians,  2.  11.] 

It  is  plain  that  the  Acts  of  the  Apostles  was  written 
in  the  interest  of  the  Roman  Catholic  Church,  and  in 
support  of  the  tradition  that  the  Church  of  Rome  was 
founded  by  the  joint  labors  of  Peter  and  Paul. 

This  tradition  has  no  foundation  except  in  the  writ- 
ings of  one  or  two  fathers  of  the  latter  part  of  the 
second  century;  fathers  who  had  in  view  the  same  gen- 
eral object,  as  the  author  of  the  Acts  of  the  Apostles. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.        373 


CHAPTER    XXXIII. 

ORIGIN  AND  HISTORY  OF   CHRISTIAN  DOCTRINES. 

A  complete  history  of  Christian  doctrines  would  re- 
quire volumes.  It  is  obvious,  that  within  the  limits  of 
a  single  chapter,  but  a  meager  outline  can  be  given. 
The  completeness  of  our  work  requires  at  least  abrief 
sketch  of  the  doctrines  prevailing  in  the  first  two 
centuries. 

THE  IMMACULATE  CONCEPTION. 

The  first  allusion  to  the  immaculate  conception,  is  in 
the  Epistles  of  Ignatius;  A.  D.  115. 

The  belief  in  the  miracles  of  Jesus,  a  belief  which 
became  common  early  in  the  second  century,  was  nat- 
urally connected  with  his  deification,  and  his  assignment 
to  a  supernatural  origin.  A  being  who  can  disregard 
and  overthrow  the  laws  of  nature,  must  needs  be  a  god, 
and  a  god  must  be  begotten  by  a  god.  Thus  the  three 
doctrines  may  be  said  to  postulate  and  prove  each  other. 

The  doctrine  of  the  immaculate  conception,  when 
once  announced,  rapidly  grew  into  favor,  and  was 
firmly  established  as  a  doctrine  of  the  church,  before 
the  close  of  the  second  century. 

It  has  always  been  a  favorite  doctrine  of  the  Catholic 
Church.  The  Protestants  have  not  placed  so  much 


374          FIFTH  PERIOD.  A.  D.  170  to  A.D.  185. 

stress  upon  it,  but  have  accepted  it,  as  apparently  the 
only  consistent  explanation  of  the  divinity  of  Christ. 

THE  MIRACLES  OF  JESUS. 

The  first  mention  of  these  was  in  the  Epistle  of 
Barnabas,  A.  D.  130,  and  in  the  Acts  of  Pilate  and 
other  apocryphal  gospels,  which  are  supposed  to  have 
been  written  about  the  same  time. 

A  hundred  years  of  silence,  by  Christian  writers,  is  at 
least  wonderful,  if  such  miracles  were  then  believed. 
And  equally  wonderful  is  the  fact,  that  no  Jewish  or 
heathen  historian,  during  that  period,  has  recorded 
that  such  events  were  reported  of  Jesus,  and  believed 
by  his  followers. 

It  is  not  probable  that  Christ  ever  claimed  or  pretend- 
ed to  work  miracles.  Such  pretensions  would  have 
detracted  from  his  exalted  character,  and  would  have 
placed  him  upon  a  level  with  Simon  Magus,  Apollonius, 
and  other  miracle- workers  of  that  age. 

MIRACLES  IN  THE  CHURCH. 

Beyond  what  is  contained  in  the  epistles  of  Paul,  it 
does  not  appear  that  any  claim  was  made  to  the  power 
of  working  miracles  in  the  church,  until  about  the 
middle  of  the  second  century. 

THE  MATERIAL  RESURRECTION. 

The  doctrine  of  the  resurrection  of  the  material 
body  of  Christ,  must  be  placed  in  the  same  category. 

Nothing  is  heard  of  it  earlier  than  in  the  Gospel  of 
the  Hebrews,  which  is  generally  thought  to  have  been 
written  early  in  the  second  century.  In  the  writings 
of  the  fathers,  the  doctrine  first  appeared  in  the  middle 
of  the  second  century. 

According  to  the  opinion  of  many  in  the  first  cen- 
tury, the  soul  or  spirit  of  Jesus  had  gone  below,  to  a 


ORIGIN  AND  BISTORT  OF  CHRISTIAN  DOCTRINES.        375 

place  understood  as  hades,  under  or  beneath  the  earth, 
and  the  resurrection  was  the  calling  back  of  the  soul 
to  earth,  and  its  ascension  to  heaven.  To  this  doctrine 
Paul  may  have  alluded,  when  he  asked  "Who  shall 
descend  into  the  deep?  That  is,  to  bring  up  Christ 
again  from  the  dead?"  [Romans,  10.  7.] 

The  prevailing  view  of  the  resurrection,  however,  as 
taught  by  the  earlier  fathers,  is  well  explained  by  Ne- 
ander,  the  celebrated  church  historian.  He  quotes 
from  Origen,  who  distinguished  "from  the  mutable  phe- 
nomenal form,  the  proper  essence  lying  at  the  founda- 
tion of  the  body,  which  remains  the  same  through  all 
the  changes  of  the  earthly  life,  and  which,  moreover, 
is  not  destroyed  at  death.  This  proper  essence,  lying 
at  the  foundation  of  the  body,  would  by  the  operation 
of  the  divine  power,  be  awakened  to  a  nobler  form, 
corresponding  to  the  ennobled  character  of  the  soul;  so 
that  as  the  soul  had  communicated  its  own  peculiar 
stamp  to  the  earthly  body,  it  would  then  communicate 
the  same  to  the  transfigured  body." ' 

The  spiritualism  of  the  first  century  was  destined 
to  be  obscured,  after  the  death  of  its  most  illustrious 
advocates,  Paul  and  Clement.  The  Christians  of  the 
second  century  required  a  grosser  form  of  doctrine. 

Justin  Martyr  argued  for  a  resurrection  of  the  flesh.  * 

So  Athenagoras,  in  his  Treatise  on  the  Eesurrec- 
tion,  maintained,  that  every  particle  of  matter  which 
constitutes  the  human  body,  would  be  brought  back  to 
its  proper  place,  and  thought  it  a  reflection  on  the 
power  of  God,  to  object  that  the  same  particles  of 
matter  enter  into  the  composition  of  different  bodies. 

Tertullian  thought  the  dead  would  be  raised   with  a 

(1.)  Neander's  Christian  Hist.  vol.  2,  p.  436. 
(2.)  Works  of  Justin,  Ante-Nicene,  vol.  2,  p.  345. 


376       FIFTH   PERIOD.  A.  D.  170    to    A.  D.  185. 

material  body,  and  afterward,  the  bodies  would  be 
changed.  A  real  fleshly  body  was  to  be  reproduced, 
and  when  Christ  should  appear,  it  was  to  be  caught  up 
into  the  air,  and  then  the  material  body  would  be 
changed  into  a  spiritual  body. ' 

Irenaeus  maintains  the  identity  of  the  future,  with 
the  present  body. 

In  the  midst  of  all  this  materialism,  howeVer,  Clem- 
ent of  Alexandria  and  Origen  maintained  the  spiritual- 
istic views  of  Paul  and  Clement  of  Rome. 

In  the  construction  of  the  canonical  gospels,  the  ma- 
terialistic side  prevailed.  We  there  find  the  resurrec- 
tion of  a  material  body,  which  required  the  stone  to  be 
rolled  away  from  before  the  sepulcher. 

DIVINITY  OF  CHRIST. 

Paul,  though  drawing  a  broad  distinction  between 
God  and  Jesus  Christ,  through  all  his  epistles,  repeat- 
edly designating  the  latter  as  a  man,  "of  the  seed  of 
David,"  at  the  same  time,  in  other  passages,  [Philippians, 
2.  5,  6;  2d  Cor.  5.  19,  &c.],  used  language  capable  of  an- 
other construction;  and  from  which  was  drawn  a  doc- 
trine, which,  by  successive  steps,  ended  in  the  complete 
deification  of  Christ,  as  an  essential  part  of  a  Triune 
God. 

The  Jewish  Christians,  and  many  of  the  Gentiles, 
steadily  maintained  that  Jesus  was  a  man  only,  born  in 
the  ordinary  course  of  generation.  To  which  the 
Gnostics  added,  that  Christ,  as  an  aeon  or  divine  spirit, 
entered  into  him  at  the  time  of  his  baptism;  from  which 
time  he  was  divinely  inspired. 

Among  the  mass  of  Gentile  Christians,  however,  the 
tendency  to  deify  their  great  teacher  and  exemplar, 

(1.)  Tertul.  adv.  Marcion,  bk.  5,  ch.  20. 


ORIGIN  AND  BISTORT  OF  CHRISTIAN  DOCTRINES.        377 

was  early  manifested,  and  rapidly  gained  in  strength 
and  power. 

This  tendency  can  be  traced  among  all  the  orthodox 
fathers.  Ignatius  speaks  of  him  as  "Jesus  Christ,  our 
God;"  and  similar  expressions  are  to  be  found  in  other 
early  Christian  writers. 

The  testimony  of  Pliny  is,  that  the  Christians  were 
accustomed  to  meet  before  day-break,  and  sing  a  re- 
sponsive hymn,  ("carmen  dicere  secum  invicem"),  to 
Christ  as  to  God.  ("Christo  quasi  Deo.")  ' 

Whether  in  so  doing,  they  were  not  giving  counte- 
nance to  polytheism,  the  Christians  of  that  day  did  not 
stop  to  inquire.  They  were  too  enthusiastic  in  the  new 
religion,  to  formulate  scientific  creeds,  or  to  take  time 
to  establish  consistency  of  doctrine. 

Justin  Martyr  was  the  first  who  undertook  to  give  a 
definite  shape  to  the  doctrine.  He  maintained  that  the 
God  of  Abraham,  Isaac  and  Jacob,  who  appeared  to 
Moses  in  the  flaming  bush,  was  the  Word,  or  Christ, 
who  he  says,  was  also  called  angel  and  apostle.  While 
he  was  God,  he  was  entirely  distinct  from  God  the 
Father,  in  every  respect,  except  that  he  was  begotten, 
or  produced  from  him,  by  emanation,  as  a  ray  of  light 
proceeds  from  the  sun.  2 

He  is  very  emphatic  in  maintaining  that  Christ  is 
really  different  from  the  Father. 

"This  rational  power."  he  says,  "is  not,  like  the  light  of  the  sun,  merely 
nominally  different  (from  the  Father),  but  really  another,  numerically."  (Ak- 
Xd  KCLI  dpiS/ua)  srspov  ri  k6n.}  —  Dialogue  with  Trypho,  chs.  128,  129. 


This  he  illustrates  by  fire  kindled  from  a  fire;  "which," 
says  he,  "we  see  to  be  distinct  from  it."  * 

He  repeatedly  speaks  of  Christ  as  God,  but  so   far 

(1.)  Ep.  10.  97. 

(2.)  let  Apology,  chs.  13,  63;  Dialogue  with  Trypho,  chs.  113,  128,  129,  &c. 

<3.)  Dialogue,  ch.  128. 


378       FIFTH   PERIOD.  A.  D.  170    to    A.  D.  185. 

from  asserting  his  identity  with  the  Father,  either  in 
person  or  essence,  he  says: 

"They  who  affirm  that  the  Son  is  the  Father,  are  proved  neither  to  have  be- 
come acquainted  with  the  Father,  nor  to  know  that  the  Father  of  the  Universe 
has  a  son."  —  1st  Apology,  ch.  63. 

In  the  same  passage,  he  asserts  the  divinity  of  Christ, 
and  says  he  was  the  first-begotten  Word  of  God. 

Not  only  does  Justin  deny  the  identity  of  the  Son 
with  the  Father,  but  he  is  equally  explicit  in  excluding 
the  idea  of  equality  between  them.  Speaking  of  the 
Son,  he  says, 


"We  esteem  him  in  the  second  place.  faoiJ/oa.)"  "For  they  proclaim,"  says 
he,  "our  madness  to  consist  in  this;  that  we  give  to  a  crucified  man,  a  place 
second  to  the  unchangeable  and  eternal  God,  the  Creator  of  all."  —  1st  Apolo- 
gy, ch.  13. 

The  tendency  to  polytheism,  which  naturally  result- 
ed from  an  attempt  to  deify  Christ,  had  thus  culminated 
in  Justin  Martyr.  Here  were  two  Gods,  the  one  en- 
tirely distinct  from,  and  subordinate  to  the  other.  A 
reaction  followed,  which  resulted  in  the  doctrine  of  the 
trinity.  The  divinity  of  Christ  could  not  be  abandon- 
ed. It  had  taken  too  firm  a  hold  upon  the  hearts  of  the 
multitude  of  his  disciples.  It  must  now  be  reconciled 
with  monotheism.  This  required  that  the  Son  should, 
in  some  way,  be  identified  with  the  Father.  The  ob- 
ject was  accomplished  through  the  growth  and  devel- 
opment of  the  doctrine  of  the  Logos.  In  the  writings 
of  Philo,  in  the  first  century,  the  doctrine  of  the  Word, 
as  the  only  begotten  Son  of  the  Father,  existing  with 
Him,  as  the  creative  power,  was  fully  taught  and  elab- 
orated. But  Philo,  a  Jew,  knew  nothing  of  Jesus  Christ, 
as  the  Word. 

Justin  Martyr  applied  this  doctrine  to  Christ,  who 
then  became,  to  the  Christians,  the  Logos  so  much 
dwelt  upon  by  Philo.  But  Justin  did  not,  as  we  have 


ORIGIN  AND  BISTORT  OF  CHRISTIAN  DOCTRINES.        379 

seen,  identify  the  Son,  or  the  Word  with  the  Father. 
It  remained  for  the  author  of  the  Gospel  of  John,  a 
quarter  of  a  century  later,  boldly  to  announce,  with- 
out qualification,  that  'in  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God." 

This  was  the  culmination  of  the  doctrine  of  the 
Logos,  and  at  the  same  time,  the  foundation  of  the 
doctrine  of  the  trinity.  The  disposition  to  deify  Christ, 
had  been  gaining  ground  for  nearly  a  century,  and  had 
finally  prevailed,  without  overthrowing  monotheism, 
which  was  an  essential  part  of  the  Christian  system. 

No  wonder  that  a  gospel  which  thus  so  distinctly 
struck  for  the  first  time,  the  key  note  of  that  grand 
anthem,  which  was  already  in  the  hearts  of  multitudes, 
waiting  only  for  expression,  should  at  once  become 
popular — should  be  received  as  canonical — should  take 
its  place  among  the  gospels  which  had  already  been  se- 
lected— that  it  should  be  ascribed  to  an  apostle,  and 
should  maintain  its  ground,  without  any  examination 
of  its  authenticity,  as  an  apostolic  production. 

THE  TRINITY. 

A  solid  foundation  for  the  doctrine  of  the  trinity, 
having  thus  been  laid,  the  completion  of  the  structure 
was  the  work  of  the  next  century  and  a  half.  The 
doctrine  was  scientifically  formulated  at  the  Council 
of  Nice,  A  D.  325. 

From  what  has  been  said,  it  will  be  seen  that  it  was 
not  a  belief  of  the  first  two  centuries.  Those  who 
would  trace  the  doctrine  to  that  age,  refer  to  the  for- 
mula of  baptism,  in  the  name  of  the  Father,  Son  and 
Holy  Spirit.  Those  who  used  this  formula,  however, 
did  so,  without  any  adequate  conception  of  the  doc- 
trine of  the  trinity,  so  far  as  we  have  any  evidence 
from  the  writings  of  the  Ante-Nicene  fathers.  Dr. 


380       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

i 

Shedd,  speaking  of  the  formulas  employed  in  the  so- 
called  apostle's  creed,  says: 

"This  is  as  definite  a  statement  of  the  doctrine  of  the  trinity  as  was  made 
in  any  public  document,  previous  to  those  Sabellian  and  Arian  controversies, 
which  resulted  in  the  more  exhaustive  and  technical  definitions  of  the  Nicene 
symbols."— History  of  Christian  Doctrine,  by  William  G.  T.  Shedd,  D.D., 
Prof,  of  Bib.  Lit.  in  Union  Theological  Seminary,  N.  T.,  1871,  wl  1,  p.  262. 

Again, 

"Those  of  the  primitive  fathers  who  speculated  at  all  upon  the  trinity,  con- 
fined their  reflections  mostly  to  the  relations  of  the  first  and  second  persons.11 
— Ibid.  vol.  1,  p.  268. 

Origen  speaks  of  the  trinity,  in  de  Principiis,  bk.  4, 
1.  30,  according  to  the  Latin  of  Rufinus,  which  is  not 
very  reliable. 

NATURE  OF  THE  SOUL. 

Tertullian  held  that  both  body  and  soul  are  propa- 
gated. 

"The  soul  of  a  man,"  he  says,  "like  the  root  of  a  tree,  is  drawn  out,  (<!«'- 
ducta),  into  a  physical  progeny,  from  Adam,  the  parent  stock." — De  Anima, 
cfi.  19. 

And  again,  "Both  substances  (body  and  soul),  are  conceived,  finished  and 
perfected  together." — De  Anima,  ch.  27. 

In  the  third  century,  Origen  advocated  pre-existence. ' 

IMMORTALITY  OF  THE  SOUL. 

The  doctrine  of  the  immortality  of  the  soul  does  not 
appear  to  have  been  generally  held  at  that  time. 

"The  soul  is  not  in  itself  immortal,  0  Greeks,"  says  Tatian,  "but  mortal. 
If,  indeed,  it  knows  not  the  truth,  it  dies,  and  is  dissolved  with  the  body,  but 
rises  again  at  last,  at  the  end  of  the  world,  with  the  body,  receiving  death  by 
punishment  in  immortality." — Address  to  t/ie  Greeks,  bk.  1,  ch.  13. 

Similar  views  were  held  by  Theophilus  of  Antioch, 
who  says: 

"Neither  immortal,  nor  yet  mortal  did  he  make  him,  but  capable  of  both." 
— Ad  Auiolycum,  bk.  2,  ch.  27. 

(1.)  De  Princip.  4.  1.  16;  Ibid.  2.  9,  3.  5;  Contra  Celsum,  4.  39. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.        381 

The  nature  of  the  squl,  as  explained  by  Tertullian, 
has  been  seen  to  be  entirely  inconsistent  with  its  im- 
mortality. 

FREE  WILL  AND  PREDESTINATION. 

Justin  Martyr  argued  in  favor  of  the  freedom  of  the 
will,  and  against  predestination. ' 

The  Alexandrian  fathers,  while  they  conceded  the 
apostacy,  held  that  the  human  will  has  a  plenary  pow- 
er of  good  action,  and  is  able  to  turn  by  its  own  inhe- 
rent energy.  * 

Clement  of  Alexandria  asserts  that  to  believe  or  dis- 
believe, is  as  much  at  the  command  of  the  will,  as  to 
philosophize  or  not  philosophize.  That  the  first  act  in 
regeneration  proceeds  from  man. 

THE  ATONEMENT. 

Dr.  Priestly,  in  his  work  on  the  corruptions  of  Chris- 
tianity, claims  that  the  atonement  is  not  taught  in  the 
New  Testament,  The  statement,  as  applied  to  the 
doctrine  in  its  theological  sense,  may  be  correct.  But 
we  do  not  see  how  it  can  be  denied,  that  Paul  preached, 
in  general  terms,  a  doctrine  of  atonement. 

The  earlier  fathers  generally  followed  the  language 
of  Paul,  without  attempting  any  definite  statement  of 
the  doctrine.  They  do  not  appear  to  connect  it  with 
original  sin  or  total  depravity. 

"For  our  sins/'  says  Polycarp,  "he  has  even  taken  death  upon  himself. "- 
Epist.  to  the  PMlippians. 

Basilides  maintained  that  penal  suffering,  or  suf- 
fering for  purposes  of  justice,  of  necessity  implies  per- 
sonal criminality  in  the  sufferer,  and  therefore  cannot 
be  endured  by  an  innocent  person  like  Christ, 

(1.)  1st  Apology,  43,  10. 
(2.) 


382          FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

According  to  Marcion,  the  suffering  was  not  real;  it 
was  only  apparent. 

Clement  of  Rome  speaks  of  the  blood  of  Christ,  shed 
for  our  salvation,  and  of  being  justified  by  faith. ' 

"There  was"  says  Dr.  Shedd,  "no  scientific  construction  of  the  doctrine 
of  the  atonement,  in  the  writings  of  the  apostolic  fathers." — History  of  Doct. 
vol.  2,  p.  208. 

Clement  of  Alexandria    and  Origen  held  qualified 
views  in  regard  to  the  atonement. 
It  was  a  favorite  view  with  Ignatius,  that  the  death 

of  Christ  brings  the  human  soul  into  communion  with 
him. 

ORIGINAL  SIN. 
Wiggers  says, 

"All,  or  at  least  the  greater  part,  of  the  fathers  of  the  Greek  Church  before 
Augustine,  denied  any  real,  original  $m."—Augustinism  and  Pelagianism,p. 
43.  Emerson's  Translation. 

The  doctrine  had  a  gradual  growth,  and  was  fully 
developed  by  Augustine.  A.  D.  420. 

The  maxim  of  Tertullian  was,  "Tradux  animse,  tra- 
dux  peccati."  "The  propagation  of  the  soul,  is  the 
propagation  of  sin." 

Dr.  Shedd  says,  no  controversy  arose,  respecting  ori- 
ginal sin  and  regenerating  grace,  until  the  fifth  cen- 
tury.3 

Inherited  guilt  was  first  distinctly  anounced  by  Au- 
gustine. 

ETERNAL  PUNISHMENT, 

Was  taught  by  Justin  Martyr,  and  some  others  of 
the  second  century. 

"We  believe,"  says  Justin,  "that  those  who  live  wick- 
edly, and  do  not  repent,  are  punished  in  everlasting 
fire." 

(1.)  Epistle  to  the  Corinthians,  7, 32. 

(2.)  History  of  Doctrines,  vol.  2,  "Anthropology." 

(3.)  1st  Apology,  ch.  21. 


OE1G1N  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.         383 

The  eternal  duration  of  future  punishment  was  de- 
nied by  Origen  and  Clement  of  Alexandria. 

"The  good  God"  says  Clement,  "corrects  for  these  three  causes:  First,  that 
he  who  is  corrected,  may  become  better  than  his  former  self;  then,  that  those 
-who  are  capable  of  being  saved  by  examples,  may  be  driven  back,  being  ad- 
monished; and  thirdly,  that  he  who  is  injured,  may  not  readily  be  despised, 
and  be  apt  to  receive  injury.1' — Stromata,  bk.  4,  ch.  24. 

Origen  believed  in  the  final  restoration  of  the  whole 
human  race. 

THE  INTERMEDIATE  STATE. 

Justin  Martyr  represents  the  souls  of  the  righteous 
as  taking  up  a  temporary  abode  in  a  happy,  and  those 
of  the  wicked,  in  a  wretched  place;  and  stigmatizes  as 
heretical  the  doctrine,  that  souls  are  immediately  re- 
ceived into  heaven  at  death. ' 

Tertullian  held  that  martyrs  went  at  once  to  the  a- 
bode  of  the  blessed/but  that  this  was  a  privilege  pecu- 
liar to  them,  and  not  granted  to  other  Christians. a 

PROVIDENCE. 

Neander  considers  that  the  doctrine  of  providence,  as 
now  held  throughout  Christendom,  is  peculiarly  new. 3 
We  look  in  vain  for  any  distinct  statement  of  the 
doctrine,  in  the  words  of  the  Ante-Nicene  fathers. 

CREATION  OUT  OF  NOTHING. 

This  was  held  by  some  of  the  fathers.  It  is  distinct- 
ly announced  in  the  Shepherd  of  Hernias;  the  author 
of  which  speaks  of  God,  "who  brought  all  things  into 
being  out  of  nothing." 

INSPIRATION. 

There  was  at  this  time,    says  Neander,  "no  coherent 
and  systematic  doctrine  of  inspiration."  * 

(1.)  Dialogue  with  Trypho,  5;  80. 
(2.)  De  Anima,  55;  De  Resur.  43. 
(3.)  Hist,  of  Doct.  vol.  1,  p.  123. 
(4.)  Commandment,  1. 
(5.)  Hist,  of  Doctrines,  vol.  1,  p.  90. 


384       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

The  Old  Testament  was  held  to  be  inspired,  and  in- 
spired men  were  spoken  of,  under  the  new  dispensation. 

Hagenbach  says,  that  Iren^eus  first  taught  the  doc- 
trine of  inspiration,  as  connected  with  New  Testament 
books;  and  cites  Irenseus  against  Heresies,  3.  16.  2. 

MlLLENARIANISM. 

Barnabas,  Hernias  and  Papias  were  millenarians..  So 
also  were  Justin  Martyr,  Irenseus  and  Tertullian. 1 

Justin  not  only  held  to  the  doctrine,  but  he  declared 
it  the  belief  of  all  but  the  Gnostics. 2 

THE  SABBATH. 

The  Jewish  Christians  insisted  upon  maintaining  the 
Jewish  institutions,  particularly,  circumcision  and  the 
sabbath. 

Paul  protested  against  it,  and  urged  that  the  Chris- 
tians were  freed  from  those  observances.  He  caution- 
ed them  against  permitting  any  man  to  judge  them  in 
respect  of  the  sabbath. — [Colossians,  2.  16.] 

There  is  no  evidence  of  the  transfer  of  the  Jewish 
sabbath  to  the  first  day  of  the  week. 

On  that  day,  Christians  met,  to  commemorate  the 
resurrection  of  Christ. 

BAPTISM. 

Peculiar  efficacy  was  attached  to  this  rite,  by  the 
early  Christians. 

That  the  form  of  baptism  was  by  immersion,  or  at 
least  by  a  washing  of  the  whole  body,  must  be  the  con- 
clusion from  an  impartial  examination  of  the  writings 
of  the  Ante-Mcene  fathers. 

The  constitution  of  the  church  of  Alexandria,  which 

(1.)  Justin  Martyr,  Dialogue  with  Trypho;  Irenseus,  adv.  Hser.  5.  25.  36; 
Tert.  adv.  Mar.  3.  24. 

(2.)  Dialogue  with  Trypho. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.        385 

is  thought  to  have  been  established  about  the  year  200, 
required  the  applicant  for  baptism  to  be  divested  oi 
clothing,  and  after  the  ordinance  had  been  administer- 
ed, to  be  anointed  with  oil.  [See  ch.  2  of  this  work.] 

Justin  Martyr  speaks  of  thelaver,  and  of  baptism  as 
a  washing. ' 

When  the  mother  of  Clement  was  converted,  she 
was  baptized  in  the  sea.9 

Nothing  is  heard  of  infant  baptism  before  Iremeus. 
He  is  supposed  to  refer  to  it  in  the  chapter  on  the  min- 
istry of  Christ,  which  is  quoted  at  length,  in  another 
part  of  this  volume. 

TRANSUBSTANTIATION. 

This  doctrine  is  expressly  sanctioned  by  Justin  Mar- 
tyr, who  says: 

"So  likewise  have  we  been  taught  that  the  food  which  and  from  which  our 
blood  and  flesh  by  transmutation  are  nourished,  is  the  flesh  and  blood  of  the 
Jesus  who  was  made  flesh."—  1st  Apology,  ch.  66. 

The  doctrine  is  apparently  sanctioned,  also,  in  the 
Epistle  to  the  Smyrnaens,  incorrectly  attributed  to  Ig- 
natius, and  in  other  early  writings  of  the  church. 

EELIGIOUS  INTOLERANCE. 

Tertullian  did  not  admit  the  right  of  the  heretics 
to  use  the  scriptures: 

"We  oppose  to  them,"  said  he,  "this  step  above  all  others,  of  not  admit- 
ting them  to  any  discussion  of  the  scriptures.  If  in  these  lie  their  resources, 
it  ought  to  be  clearly  seen  to  whom  belongs  the  possession  of  the  scriptures, 
that  none  may  be  admitted  to  the  use  thereof,  who  has  no  title  at  all  to  the 
privilege." — Prescription  against  Heretics,  ch.  15. 

SECRET  DOCTRINES  AND  CEREMONIES. 
There  were  exoteric  and  esoteric  doctrines.      The 
esoteric  were  taught  only  to  members  of  the  church. 

(1.)  1st  Apology,  ch.  65. He  speaks  of  the  ceremony  "in  the  water." — Ch.  61. 
(2.)  Recognitions,  bk.  7,  ch.  38. 


386       FIFTH   PERIOD.  A.  D.  170    to    A.  D.  185. 

The  instruction  in  these  may  have  been  what  is  meant 
by  the  initiatory  proceedings  occasionally  spoken  of  in 
the  writings  of  the  early  Christians. 

In  the  38th  chapter  of  the  7th  book  of  the  Becogni- 
tions,  a  work  written  in  the  second  or  third  century,  it 
is  stated  of  the  mother  of  Clement,  who  had  been 
converted, 

"She  was  then  baptized  in  the  sea,  and  returning  to  the  lodging1,  was  ini- 
tiated in  all  the  mysteries  of  religion  in  their  order." — Anie-Nicene  Ch.  Lib. 
vol.  3,  p.  358. 

The  secret  character  of  some  of  the  proceedings 
among  the  early  Christians,  is  alluded  to  by  Dr.  Doll- 
inger  in  the  following  terms: 

"The  vail  of  mystery  in  which  the  Christians  shrouded  their  assemblies  for 
divine  service,  from  the  beginning,  fostered  the  suspicion  of  indulging  in  a 
criminal  secret  worship.1' — First  Age  of  the  Church,  p.  100. 

The  mysteries  of  the  church  must  be  distinguished 
from  the  mere  secrecy  of  their  meetings,  which  was  a 
necessity  in  times  of  persecution. 

The  esoteric  and  exoteric  doctrines  are  alluded  to  by 
Origen,  who  says: 

"To  the  carnal  they  taught  the  gospel  in  a  literal  way;  preaching  Jesus 
Christ,  and  him  crucified.  But  to  persons  further  advanced,  and  burning  with 
love  for  divine,  celestial  wisdom,  they  communicated  the  Logos." — Origen, 
Pref.  to  Comm.  on  John,  Opera,  wl.  2,  p.  255. 

Whether  there  were  other  secrecies  than  those  of  doc- 
trine, is  uncertain.  This  feature  of  the  church,  what- 
ever may  have  been  its  exact  extent  and  purport,  does 
not  appear  to  have  ante-dated  the  formation  of  the 
papal  hierarchy. 

DOCTRINE  OF  THE  MESSIAH. 

That  Christ  was  the  Messiah  whose  advent  had  been 
predicted  by  the  prophets,  was  believed  by  all  the  fath- 
ers, and  is  a  doctrine  too  well  understood,  to  require 
further  comment. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.        387 

ANTIQUITY  OF  CHRISTIAN  DOCTRINES. 

Many  of  the  more  prominent  doctrines  of  the  Chris- 
tian religion,  prevailed  among  nations  of  antiquity, 
hundreds,  and  in  some  instances,  thousands  of  years 
before  Christ. 

The  doctrine  of  an  IMMACULATE  CONCEPTION  of  an  in- 
fant deity  was  not  uncommon  in  very  ancient  times. 
The  story  of  Chrishna  has  already  been  told.-  Zoroaster 
also  was  believed  to  have  been  born  of  an  immaculate 
conception  by  a  ray  from  the  Divine  Eeason.  Mars 
was  conceived  by  Juno  touching  a  flower,  and  she  con- 
ceived Vulcan  by  being  overshadowed  by  the  wind. 
An  ancient  work  entitled  Codex  Vaticanus,  gives  an 
account  of  the  immaculate  conception  of  Quexalcote, 
the  Mexican  Savior.  One  of  the  sects  of  China  wor- 
shiped a  savior  named  Xaca,  who  was  conceived  by  his 
mother,  in  her  sleep,  seeing  a  white  elephant. l  Ya, 
the  first  Chinese  monarch,  was  conceived  by  his  mother 
being  struck  with  a  star  while  traveling. 9  Another 
legend  is  that  Yu,  (probably  the  same  as  Ya),  was  con- 
ceived from  a  water-lily.  Many  cases  might  be  men- 
tioned of  mortals  who  had  an  immaculate  conception. 
Plato,  Pythagoras,  Tamerlane,  Gengis  Khan,  Apollo- 
nius  of  Tyana  and  Augustus  Caesar,  were  all  supposed 
to  have  been  the  product  of  immaculate  conceptions. 

Stars  also  presaged  the  birth  of  several  of  them. 

At  the  birth  of  Confucius,  five  wise  men  from  a  dis- 
tance, came  to  the  house,  celestial  music  filled  the  air, 
and  angels  attended  the  scene. 

The  title  of  SON  OF  GOD  was  very  common  among 
the  ancients,  and  at  the  commencement  of  the  Chris- 

(1.)  History  of  China,  by  Alvarez  Semedo,  p.  89. 
(2.)  History  of  the  Rajahs,  by  Col.  Tod,  p.  57. 
(3.)  See  the  Five  Volumes. 


388       FIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

tian  era.  St.  Basil  says,  "Every  uncommonly  good 
man  was  called  the  Son  of  God."  When  Apollonius, 
standing  before  Domitian,  was  asked,  why  men  called 
him  a  god,  his  reply  was,  "Every  good  man  is  entitled 
to  that  appellation."  An  answer  which  Dr.  Albert 
Reville,  a  theologian  of  Eotterdam,  thought  might 
throw  a  bright  light  upon  the  divinity  of  Christ.  ' 

MIKACLES.  —  The  belief  in  miracles  has  been  common 
in  all  ages  of  the  world.  From  the  time  of  Uranus, 
father  of  all  the  gods,  down  through  all  the  ages,  the 
world  has  been  filled  with  wonders.  Esculapius  raised 
Hippolytus  from  the  dead  —  Hercules  rescued  Alcestis 
from  the  very  hand  of  death  —  Actseon  was  changed  to 
a  stag  —  the  walls  of  Thebes  builded  themselves  to  the 
music  of  the  flute,  while  those  of  Jericho  fell  before 
the  blasts  of  the  priests  of  Israel.  The  daughters  of 
Anius  the  high  priest,  changed  every  thing  they  chose, 
into  corn,  oil  and  wine,  and  the  hair  of  Berenice  was 
changed  to  a  constellation  of  stars.  Meanwhile  Pro- 
metheus lay  bound  on  Mt.  Caucasus,  the  vultures  de- 
vouring his  vitals,  which  grew  as  fast  as  eaten.  • 

The  heavens  were  full  of  gods,  and  earth,  air  and 
sea  swarmed  with  myriads  of  angels,  spirits  and  de- 
mons. 

RESUKRECTION.  —  Many  cases  of  resurrection  from  the 
dead,  are  handed  down,  in  the  ancient  mythologies. 
Mithras,  the  "Mediator"  of  Persia,  is  said  to  have  risen, 
after  three  days.  2  So  also,  Quexalcote,  of  Mexico,  Osi- 
ris of  Egypt,  and  others. 

Some  of  these,  after  their  resurrection,  ascended  into 
heaven.  Chrishna,  after  rising  from  the  dead,  and  ap- 
pearing to  his  disciples,  ascended  to  Brahma,  in  heaven. 


(1.)  See  chapter  entitled  "Apollonius." 
(2.)  Pitrat,  p.  105. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.         389 

THE  ATONEMENT. — This  doctrine,  has  in  some  form 
pervaded  the  religion  of  all  countries.  Offerings  of 
propitiation,  to  appease  the  wrath  of  an  offended  God, 
or  to  satisfy  the  demands  of  justice,  have  been  common 
in  every  period  of  the  world.  Sometimes  they  have 
consisted  of  fruits  of  the  earth;  at  other  times,  of  ani- 
mals and  men.  As  nations  have  advanced  in  civilization, 
the  offerings  have  become  less  bloody  in  their  character. 
In  the  Sandwich  Islands,  anciently,  human  beings  were 
thrown  as  a  sacrifice  into  the  crater  of  Kileaua,  the 
great  volcano.  Afterward,  animals  were  substituted, 
and  finally  products  of  the  earth.  The  propitiatory 
system  of  the  Jews  is  well  known.  This  is  considered 
by  Paul  as  a  type  of  the  higher  Christian  system. 

THE  TRINITY,  was  an  essential  feature  in  the  religion 
of  many  oriental  nations.  The  Holy  Ghost  was  the 
third  member,  under  various  appellations.  In  the  Hin- 
doo trinity,  it  was  Siva;  the  other  members  of  the  trin- 
ity being  Brahma  and  Vishnu. 

Mr.  Maurice  says,  This  notion  of  a  third  person  in 
the  deity,  was  diffused  among  all  the*  nations  of  the 
earth.  '  Mr.  Worsely  considers  the  doctrine  one  "of 
very  great  antiquity,  and  generally  received  by  the 
Gothic  and  Celtic  nations." :  In  the  Hindoo  system, 
this  third  person  was  the  Holy  Breath,  by  which  living 
creatures  were  made. 3  The  Holy  Ghost  became  visible 
in  the  forms  of  a  dove,  a  tongue  of  fire,  &c. 

The  Holy  Ghost  was  sometimes  the  agent  in  immac- 
ulate conceptions.  In  the  Mexican  trinity,  Y  Zona  was 
the  Father,  Bascal  the  Word,  and  Echvah  the  Holy 
Ghost,  by  the  last  of  whom  Chimalman  conceived  and 

(1.)  Ind.  Antiq.  vol.  4,  p.  247. 
(2.)  Voyage,  vol.  1,  p.  259. 
(3.)  M.  Dubois,  p.  293. 


390       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

brought  forth  Quexalcote. '  When  Sesostris  invoked 
the  oracle,  to  know  who,  before  him,  could  subjugate 
all  things,  the  answer  was,  "First  God,  then  the  Word, 
and  with  them  the  Spirit." 2  Plutarch,  in  his  'Life  of 
Numa/  shows  that  the  incarnation  of  the  Holy  "Spirit 
was  known  to  the  ancient  Egyptians. 

The  doctrine  of  the  Word,  as  the  creative  power,  is 
also  very  ancient.  The  Chinese  bible  states  that  "God 
pronounced  the  primeval  Word,  and  his  own  eternal 
and  glorious  abode  sprang  into  existence."  According 
to  the  Zend-Avesta,  it  was  by  the  Word,  more  ancient 
than  the  world,  that  Ormuzd  created  the  universe.  The 
ancient  Greek  writer,  Amelias,  speaking  of  the  God 
Mercury,  says,  "And  this  plainly  was  the  Logos,  by  whom 
all  things  were  made,"  &c. 

Plato  taught  a  trinity  of  the  soul,  in  which  it  is  easy 
to  see  analogies,  pointing  to  a  higher  form  of  the  doc- 
trine. 

It  is  said  there  was  an  ancient  Greek  inscrip- 
tion on  the  great  obelisk  at  Rome;  thus;  1.  The  Mighty 
God;  2.  The  Begotten  of  God;  and  3.  Apollo  the  Spirit. 

CONFESSION  AND  REMISSION  OF  SINS. — These  doctrines 
prevailed  anciently  in  India;  also  among  the  ancient 
Persians,  and  Parsees. 3  In  China,  the  invocation  of 
Omito,  was  held  to  remit  the  punishment  of  the  greatest 
crimes. 4 

The  doctrines  of  ORIGINAL  SIN,  FALL  OF  MAN,  and 
ENDLESS  PUNISHMENT,  are  all  to  be  found  in  the  religious 
systems  of  several  ancient  nations. 

(1.)  Mexican  Antiq.  vol.  6,  p.  1650. 

(2.)  Nimpod,  vol.  1,  p.  119. 

(3.)  Volney,  p.  211. 

(4.)  Rev.  Mr.  Pitrat,  p.  232. 


ORIGIN  AND  BISTORT  OF  CHRISTIAN  DOCTRINES.        391 

SPRINKLING  with  water  was  a  religious  ceremony  of 
much  antiquity. '  This  may  in  some  degree  account  for 
the  change  of  the  form  of  Christian  baptism  from  im- 
mersion to  sprinkling.  The  practice  prevailed  among 
the  ancient  Romans. a 

THE  SACRAMENT  OR  EUCHARIST,  has  also  an  ancient 
original.  It  was  practiced  among  the  Brahmins  of  In- 
dia, and  was  introduced  into  the  mysteries  of  Mithras. 
It  prevailed  also,  among  the  ancient  Mexicans. 8 

THE  GOLDEN  RULE  was  taught  hundreds  of  years  be- 
fore Christ,  by  Confucius,  Aristotle,  and  many  others. 4 

(1.)  See  Potter's  Antiquities,  and  Herbert's  Travels. 

(2.)  Consult  the  writings  of  Virgil,  Cicero  and  others. 

(3.)  Travels  of  Father  Acosta;  Memoirs  of  Mr.  Marolles,  p.  215. 

(4.)  Those  who  may  wish  to  pursue  this  subject  further,  will  find  a  mass  of 
useful  facts  in  the  "Auacalypsis"  of  Sir  Godfrey  Higgins;  a  work  in  the 
preparation  of  which  he  was  employed  for  twenty  years;  and  from  which 
some  of  the  foregoing  references,  concerning  the  antiquity  of  prominent 
ft -attires  of  the  Christian  system  have  been  taken.  Consult  also,  "The  World's 
Sixteen  Crucified  Saviors,  or  Christianity  before  Christ,"  by  Kersey  Graves;  a 
work  which  contains,  mixed  with  some  erroneous  statements,  a  fund  of  very 
valuable  information." 


392         FIFTH  PERIOD.  A.D.  170  to  A.D.  185. 


CHAPTER    XXXIV. 

CHRISTIAN  WRITERS  OF  THE  FIFTH  PERIOD. 

A.  D.  170  to  A.  D.  185. 


MARCUS — ARISTO  OF  PELL.A — DIONYSIUS  OF  CORINTH — MILTIADES — MAX- 

IMUS — PlNYTUS — MODESTAS — MuSANUS — CHURCH   OF    VlENNE   AND   LYONS 

— FLORINUS— BLASTUS — MELITO  OF  SARDIS — ATHENAGORAS — CLAUDIUS  A- 
POLLINARIS— THEOPHILUS  OF  ANTIOCH — BARDESANES— HERMOGENES— BAC- 
CHYLUS  OF  CORINTH — PANT^ENUS — MARCIA — HEGESIPPUS. 

MARCUS.— About  A.  D.  170. 

Marcus  was  a  native  of  Palestine,  and  a  disciple  of 
Valentinus.  "Valentinianism,"  says  Baring-Gould,  "as- 
sumed two  forms;  broke  into  two  sects;  the  Marcosians 
and  the  Ophites." ' 

Marcus  was  considered  a  heretic.  The  most  that  has 
been  preserved  concerning  him,  comes  through  Irenae- 
us,  who  treats  of  him  and  his  followers,  in  the  work  on 
Heresies,  as  follows: 

"But  there  is  another  among  these  heretics,  Marcus  by  name,  who  boasts  of 
himself  as  having  improved  upon  his  master.  [Valentinus.J  He  is  a  perfect 
adept  in  magical  impostures,  and  by  this  means  drawing  away  a  great  number 
of  men,  and  not  a  few  women,  he  has  induced  them  to  join  themselves  to  him, 
as  to  one  who  is  possessed  of  the  greatest  knowledge  and  perfection,  and  who 
has  received  the  highest  power  from  the  invisible  and  ineffable  regions  above, 
thus  it  appears  as  if  he  were  really  the  precursor  of  Anti-Christ." 

(1.)  Lost  and  Hostile  Gospels,  p.  287. 


CHRISTIAN  WRITERS.  MARCUS.       393 

After  describing  some  of  the  magical  proceedings  of 
Marcus,  he  continues: 

"Again,  handing  mixed  cups  to  the  women,  he  bids  them  consecrate  these 
in  his  presence." 

Stating  that,  after  the  consecration  of  the  cups, 
Marcus  would  fill  larger  cups  from  the  smaller  ones, 
Irenaeus  proceeds  as  follows: 

"It  appears  probable  enough,  that  this  man  possesses  a  demon  as  his  fa- 
miliar spirit,  by  means  of  which  he  seems  able  to  prophecy,  and  also  enables  as 
many  as  he  counts  worthy  to  be  partakers  of  his  Charis,  themselves  to  proph- 
ecy. 

"He  devotes  himself  especially  to  women,  and  those  such  as  are  well  bred, 
and  elegantly  attired,  and  of  great  wealth ;  whom  he  frequently  seeks  to  draw 
after  him,  by  addressing  them  in  such  seductive  words  as  these:"  [Here  giving 
what  purports  to  be  an  address  of  Marcus,  to  the  women,  exhorting  them  to 
receive  Charis,  or  the  spirit  of  prophecy.]  The  effect  of  this  speech,  he  says, 
is,  that  the  woman,  "vainly  puffed  up  and  elated  by  these  words,  and  greatly 
excited  in  soul  by  the  expectation  that  it  is  herself  who  is  to  prophecy,  her  heart 
bf'uting  violently,  [from  emotion],  reaches  the  requisite  pitch  of  audacity,  and 
idly  as  well  as  impudently  utters  some  nonsense  as  it  happens  to  occur  to  her, 
such  as  might  be  expected  from  one  heated  by  an  empty  spirit^" 

Our  author  does  not  hesitate  to  add,  that  the  womaD, 
deeming  herself  a  prophetess,  out  of  gratitude  to  Mar- 
cus, rewards  him,  not  only  by  large  possessions,  but  by 
yielding  up  to  him  her  person. ' 

ARISTO  OF  PELL  A. — A.  D.  175. 

The  Dialogue  between  Jason  and  Papiscus,  has  been 
attributed  to  Aristo.  Westcott  thinks  it  uncertain 
whether  he  was  the  author.  The  same  writer  adds  that 
the  words  of  the  Dialogue  do  not  prove  anything  as  to 
the  existence  of  a  New  Testament  Canon. 2 

Of  the  Apology  which  Aristo  is  said  to  have  deliver- 
ed to  Hadrian, 3  nothing  is  known. 

In  the  22d  volume  of  the  Ante-Nicene  Collection,  are 

(1.)  Irenssus,  adv.  Haer.  bk.  1,  13. 

(2.)  Canon,  pp.  84,  85. 

<3.)  Chron.  Pasc.  477,  of  Routh,  p.  104. 


394       FIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

five  small  fragments  attributed  to  Aristo.  Four  of 
these  are  from  the  Dispute  between  Jason  and  Papiscus, 
cited  by  Jerome  and  others.  The  other  is  from  Eusebius. 

DIONYSIUS  OF  COEINTH. — A.  D.  175. 

Some  fragments  from  this  writer  are  supposed  to 
have  been  preserved  by  Eusebius.  who,  in  his  Eccl^si- 
astical  History,  gives  what  purport  to  be  extracts  from 
his  writings. 

There  has  been  some  controversy  over  certain  pass- 
ages, which  Canon  Westcott  supposes  to  refer  to  the 
New  Testament;  his  conclusions  being  strongly  attack- 
ed by  the  author  of  Supernatural  Religion.  It  is  not 
necessary  to  notice  the  discussion  further;  since  any 
fragments  which  appear  only  in  Eusebius,  are  absolutely 
unreliable. 

This  is  the  writer  whom  Eusebius  cites  in  reference 
to  the  teaching  and  martyrdom  of  Paul  and  Peter. 
After  giving  an  alleged  quotation  from  Caius,  a  writer 
whose  works  are  lost,  Eusebius  says  he  "superadds"  the 
testimony  of  Dionysius,  in  order  that  the  truth  of  his 
history,  may  be  still  more  confirmed. ' 

MILTIADES — MAXIMUS — PINYTTJS. — About  A.  D.  175. 

But  little  is  known  of  these  writers.  Maximus  was 
Bishop  of  Jerusalem.  He  is  probably  the  one  referred 
to  by  Eusebius, 2  who  says  he  wrote  on  the  origin  of 
evil,  and  on  the  creation  of  matter. 

The  same  writer  refers  thus  to  Pinytus: 

Speaking  of  the  writings  of  Dionysius  of  Corinth,  he  speaks  of  an  epistle 
to  the  Gnossians,  in  which  Dionysius  "  admonishes  Pinytus,  not  to  impose 
upon  the  brethren  without  necessity,  a  burden  in  regard  to  purity,  too  great 
to  be  borne;  'but  to  pay  regard  to  the  infirmity  of  the  great  mass.'  Pinytus 
in  reply,  admires  and  applauds  Dionysius,  but  exhorts  him,  at  the  same  time, 
to  impart,  some  time  or  other,  stronger  food,  and  to  feed  the  people  under  him 

(1.)  Ecclesiastical  Hist.  2.  25.        (2.)  Ibid.  5. 27. 


CHRISTIAN  WRITERS.  MEL1TO  OF  8ARD18.       395 

with  writings  abounding  in  more  perfect  doctrine,  when  he  wrote  again,"  &c. 
—Ecclesiastical  History,  4.  23. 

MODESTAS — MUSANUS. — A.  D.  176. 
These  writers  are   mentioned   by  Dr.  Lardner, '  as 
writers  of  the  second  century,  whose  works  are  lost. 

CHURCHES  OF  VIENNE  AND  LYONS. — A.  D.  177. 
An  epistle  is  said  to  have  been  written  by  these,  to 
certain  eastern  churches,  and  the  extracts  from  it,  oc- 
cupy a  prominent  place  in  ecclesiastical  history.  The 
information  comes  through  Eusebius.  The  epistle  is 
supposed  to  contain  references  to  the  Protevangelion 
Gospel. 

FLORINUS — BLASTUS. — A.  D.  177. 

Florinus  was  a  presbyter  of  the  Roman  Church. 
Was  ejected  for  heresy.  He  maintained  that  God  was 
the  author  of  evil.  Blastus  was  of  the  same  school. 

MELITO  OP  SARDIS. — A.  D.  177. 

It  is  supposed  that  some  fragments  of  the  lost  writ- 
ings of  Melito,  have  been  preserved  in  the  Ecclesiastical 
History  of  Eusebius.  *  In  these,  some  have  found,  as 
they  supposed,  allusions  to  the  New  Testament  writings. 
The  inference  is  by  others  denied.  Michaelis  was  in- 
clined to  the  opinion,  also,  that  Melito  had  testified  to 
the  existence  of  a  Syriac  version.  But  Bishop  Marsh 
shows  that  the  inference  of  Michaelis,  was  illogical  and 
unauthorized. 3  The  fact  is,  we  have  not  sufficient  evi- 
dence as  to  what  Melito  wrote. 

Some  Syriac  writings  have  appeared  under  the  name 
of  Melito,  but  they  are  not  considered  genuine.  His 
Discourse  or  Apology,  and  some  other  supposed  frag- 
ments, are  given  in  the  22d  volume  of  Ante-Nicene. 

(1.)  Lard.  Works,  vol.  1,  p.  436. 

(2.)  Ecc.  History,  4.  26. 

(3.)  Marsh's  Michaelis,  vol.  2,  p.  552. 


396       FIFTH   PERIOD.  A.  D.  170   to    A.  D.  185. 

ATHENAGORAS. — A.  D.  177. 

But  little  is  known  of  Athenagoras,  beyond  the  fact, 
that  he  was  an  Athenian  philosopher,  became  a  Chris- 
tian, and  about  the  date  above  mentioned,  is  reputed 
to  have  presented  to  the  Emperors  Marcus  Aurelius  and 
Commodus,  an  embassy  or  apology  for  Christians,  which 
is  still  extant.  A  Treatise  on  the  Resurrection  is  also 
attributed  to  him. 

In  his  Apology,  Athenagoras  has  been  supposed  to 
refer  to  some  of  the  canonical  gospels;  but  nothing 
definite  can  be  determined  in  regard  to  it. 

We  may  safely  accept  the  conclusion  of  Dr.  Donald- 
son, expressed  as  follows: 

"Athenagoras  makes  no  allusion  to  the  inspiration  of  the  New  Testament 
writers.  He  does  not  mention  one  of  them  by  name,  and  one  cannot  be  sure 
that  he  quotes  from  any  except  Paul.  All  the  passages  taken  from  the  gos- 
pels, are  part  of  our  Lord's  discourses,  and  may  have  come  down  to  Athenag- 
oras by  tradition." — Hist.  Ch.  Lit.  and  Doct.*3.  p.  172. 

The  passages  referred  to  differ  also  from  those  in  the 
canonical  gospels,  and  may  have  exactly  corresponded 
with  older  gospels  then  extant. 

The  fact  that  Athenagoras  nowhere  mentions  either 
of  the  four  gospels  by  name,  becomes  the  more  remark- 
able when  it  is  considered  that  he  cites  by  name,  Moses, 
Jeremiah,  Jonah,  Thales,  Plato,  Homer,  Hesiod,  Or- 
pheus, Herodotus,  Pythagoras,  Euripides,  Aristotle  and 
others. 

Though  the  Gospels  of  Luke  and  Mark,  and  possibly 
John,  may  then  have  been  written,  it  is  not  probable 
that  they  were  much  known,  or  that  any  names  of  re- 
puted authors  were  attached  to  them. 

CLAUDIUS  APOLLINARIS, — A.  D.  178, 

Was  Bishop  of  Hierapolis.  He  is  said  to  have  par- 
ticipated in  the  great  paschal  controversy.  In  an  ex- 
tract, purporting  to  be  from  a  work  written  by  him  on 


CHRISTIAN  WRITERS.      THEOPHILUS  OF  ANT10CH.       397 

the  passover,  there  is  a  reference  to  what  Matthew  had 
said,  and  by  implication,  to  the  Gospel  of  Matthew. 
The  extract  is  found  in  the  preface  to  the  Paschal 
Chronicle,  a  work  of  the  seventh  century.  Its  genu- 
ineness is,  however,  generally  discredited.1  Three 
fragments  are  given,  in  Ante-Mcene,  vol.  22. 
THEOPHILUS  OP  ANTIOCH  —  A.  D.  180. 
This  writer  occupies  a  prominent  place  in  all  uhe 
works  on  the  canon.  He  was  Bishop  of  Antioch.  Of 
his  writings,  three  letters  to  Autolycus  are  preserved, 
in  one  of  which  the  Gospel  of  John  is  expressly  men- 
tioned by  name; 3  though  it  is  not  stated  it  was  written 
by  an  apostle. 

Theophilus  is  reputed  to  have  written  a  Commentary 
on  the  gospels;  which  is  lost. 

BARDESANES — HERMOGENES — BACCHYLUS  OF  CORINTH— 
PANTSBNUS. — A.  D.  180. 

The  works  of  these  writers  are  lost;  except  a  few 
fragments.  "The  Discourse  on  Fate,"  of  Bardesanes, 
is  given  in  Ante-Mcene,  vol.  22,  pt.  2,  p.  85. 

Bardesanes  was  a  native  of  Mesopotamia,  and  lived 
at  Edessa.  He  was  a  man  of  learning. 3 

Some  have  attributed  to  Bardesanes,  the  authorship 
of  the  Recognitions.  Eusebius  mentions  him,  in  his 
Ecclesiastical  History,  20.  30. 

Hermogenes  ascribed  matter  to  an  irregular  mo- 
tion. 4 

Bacchylus  of  Corinth  was  zealous  in  defending  the 
faith  against  heretics.  He  was  one  of  the  bishops 

(1.)  Donaldson,  Hist.  Ch.  Lit.  and  Doct.  3.  247;  Lardner,  Credibility,  &c. 
vol.  2,  p.  296. 

(2.)  Ad  Autolycum,  2.  22. 

(3.)  Jerome,  in  Or.  c.  10,  p.  301  j  Augustine,  de  Civitate  Dei,  liber  22, 
c.24. 

(4.)  Lardner,  vol.  4,  p.  266. 


398       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

who  convened  local  councils,  at  the  request  of  Victor 
of  Home,  to  settle  the  paschal  controversy. 

Pantsenus  has  been  spoken  of  in  connection  with  the 
Gospel  of  Matthew. ' 

Alexandria  was  the  scene  of  his  labors.  He  preced- 
ed Clement  of  Alexandria  in  the  presidency  of  the  cat- 
echetic  school,  or  seminary  in  that  city.  Soon  after, 
he  went  as  missionary  to  India.  He  is  said  to  have 
been  the  author  of  commentaries  on  the  scriptures. 

MAKCIA.— A.  D.  183. 

Marcia  was  a  concubine  of  the  Emperor  Commodus. 
Dion  Cassius  says  of  her, 

"She  is  related  to  have  had  a  great  affection  for  the  Christians,  and  to  have 
done  them  many  good  offices;  she  having  a  great  ascendency  over  Commo- 
dus."—Hist.  1. 72,  p.  819. 

HEGESIPPUS. — A.  D.  185. 

Hegesippus  was  a  Jewish  Christian  of  Jerusalem. 
He  traveled  extensively,  in  order  to  become  acquaint- 
ed with  the  condition  of  the  church,  and  came  to  Rome 
during  the  bishopric  of  Anicetus;  sometime  between 
the  years  160  and  170. 

Afterward,  about  185,  he  wrote,  it  is  stated,  a  histor- 
ical work,  called  'Memoirs,'  in  five  books.  It  is  said  to 
have  been  a  complete  history  of  Christianity,  down  to 
his  own  time.  It  is  now  lost,  except  a  few  short  frag- 
ments, most  of  them  being  only  such  as  Eusebius  has 
thought  proper  to  preserve. 

Hegesippus  was  an  Ebionite,  and  like  the  others 
of  that  sect,  was  violently  opposed  to  Paul.  The  viru- 
lence of  these  Christians  against  the  great  apostle 
of  the  Gentiles,  is  well  illustrated  by  a  fragment  of 
Hegesippus,  preserved  by  Gobarus,  of  the  sixth  century. 

(1.)  See  chapter  XXXI. 


CHRISTIAN  WRITERS.  HEGE8IPPUS.       399 

Referring  to  the  words  of  Paul,  in  1  Cor.  2.  9,  uEye  hath 
not  seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath  prepared  for 
them  that  love  him,"  Hegesippus  says: 

"Thes^  words  are  vainly  spoken;  and  those  who  say  these  things  give  the 
lie  to  the  divine  writings,  and  to  the  Lord,  saying,  'Blessed  are  your  eyes  that 
see,  and  your  ears  that  hear.'  "—PJwtius,  Bib.  Cod.  232,  col.  893. 

This  passage,  cited  by  Hegesippus,  is  supposed  to  be 
taken  from  the  Gospel  of  the  Hebrews,  which  Eusebius 
says,  Hegesippus  used. '  It  will  be  noticed  that  the 
passage  agrees  in  sense,  while  differing  in  phraseology 
from  Matthew. 

Hegesippus,  though  he  traveled  extensively  over  the 
Christian  world,  makes  no  mention  of  the  canonical 
gospels.  Some  supposed  quotations  from  them,  have 
given  rise  to  the  usual  discussion. 

(1.)  Eoc.  Hist.  4.  22. 


400       FIFTH  PERIOD.  A.J).  170  to  A.  D.  18& 


CHAPTER    XXXV. 

REVIEW  OF  THE   FIFTH   PERIOD. 

INTRODUCTION  OF  THE  FOUR  GOSPELS  AND  ACTS  OF  THB  APOSTLES,. 
PREPARATORY  TO  THE  ESTABLISHMENT  OF  THE  PAPACY — THE  SUBJECT 
INVOLVED  IN  MYSTERY— SOURCES  OF  INFORMATION  GONE — SLAUGHTER 
OF  THE  INNOCENTS. 

•  Though  we  find  no  mention  of  the  four  gospels  dur- 
ing the  fifth  period,  with  the  single  exception  of  the 
Gospel  of  John,  there  is  reason  to  believe  they  were 
all  written  during  this  time,  as  a  part  of  the  structure 
upon  which  Roman  Catholic  dominion  was  bo  rest. 
This  relation  to  Roman  Catholicism,  is  more  particu- 
larly to  be  noticed,  in  the  Gospels  of  John  and  Matthew, 
and  the  Acts  of  the  Apostles.  The  Gospels  of  Luke 
and  Mark  may  have  been  composed  without  any  special 
reference  to  the  hierarchy;  the  one  to  counteract  the 
influence  of  Marcion  and  his  Gospel,  and  the  other,  to 
preserve,  in  a  complete  and  comprehensive  form,  some 
of  the  older  traditions  of  the  church,  which  had  been 
in  circulation  in  various  forms,  particularly  in  the  Gos- 
pel of  Peter. 

The  Gospel  of  John  was  adopted,  as  settling,  in  beau- 
tiful language,  and  in  an  acceptable  form,  the  doctrine 
of  the  divinity  of  Jesus,  and  as  indicating  the  unity 
of  the  church  under  Peter.  The  Gospel  of  Matthew, 


LOSS  OR  DESTRUCTION  OF  EVIDENCE.       401 

in  still  more  explicit  language,  laid  the  foundations 
broad  and  deep,  for  the  establishment  of  the  suprem- 
acy of  the  papal  power,  on  the  authority  of  Christ  as 
delegated  to  Peter;  while  the  Acts  of  the  Apostles 
bridged  over  the  differences  which  had  so  long  existed, 
between  the  followers  of  Peter  and  Paul. 

While  thus  much  is  apparent  upon  the  surface,  if  we 
attempt  to  go  deeper  into  the  subject,  we  find  every- 
thing involved  in  mystery. 

All  the  most  reliable  sources  of  information,  are 
closed  to  the  researches  of  the  historian.  Those  writ- 
ings of  the  second  century  to  which  he  would  naturally 
turn  for  information,  commentaries  and  works  written 
especially  concerning  the  gospels  then  in  circulation, 
are  lost  or  destroyed,  without  a  single  exception. 

Not  one  remains,  to  give  its  testimony  on  one  side 
or  the  other,  of  any  controverted  question.  Also  many 
books  written  on  the  same  subject,  during  the  next  two 
or  three  hundred  years;  while  it  is  notorious  that 
others,  which  have  been  preserved,  have  been  tampered 
with  and  extensively  interpolated. 

Loss  OE  DESTRUCTION  OF  EVIDENCE,  CONCERNING 
THE  FOUR  GOSPELS. 

The  following  is  some  of  the  evidence  of  the  second 
century,  which  has  disappeared. 

1.  THE  COMMENTARIES  OF  BASILIDES. — A.  D.  125. 

Basilides  is  said  to  have  written  a  Commentary  on 
"the  Gospel,"  in  24  books.  A  gospel  is  also  attributed 
to  him.  But  the  better  opinion  appears  to  be  that  the 
Commentaries  and  the  Gospel  were  one  and  the  same. 

These  commentaries  must  have  thrown  a  flood  of 
light  upon  the  history  of  the  gospels  then  in  exis- 
tence. They  would  at  least  disclose  the  number  and 
character  of  the  principal  ones  then  in  circulation. 


402       fIFTH   PERIOD.  A.  D.  170  to  A.  D.  185. 

2.  AGRIPPA  CASTOR, — A.  D.  130, 
Wrote   in  refutation  of  the   heresies  of  Basilides. 
This  has  perished   with  the  commentaries  of  his  ad- 
versary. 

3.  THE  WORKS  OF  PRODICUS. — A.  D.  120. 
The  followers  of  Prodicus  boasted  of  having  the  se- 
cret books  of  Zoroaster.     His  writings  would  probably 
have  disclosed  the  connection  between  Persian  my- 
thology and  the  Gospels  of  the  Infancy. 

4.  APOLOGIES  OF  QUADRATUS  AND  ARISTIDES. — A.  D.  126. 

If  these  had  been  preserved,  we  could  test  the  cor- 
rectness of  the  assertion  of  Eusebius  that  the  Apology  of 
Quadratus  referred  to  the  miracles  of  Christ;  which,  in 
that  case,  would  be,  so  far  as  known,  the  first  reference 
to  them  in  history.  We  would  know  also  what  is  meant 
by  the  statement  of  the  same  historian,  if  there  be  any 
truth  in  it  at  all,  that  Quadratus  and  others,  at  that 
time,  delivered  to  those  who  had  not  heard  the  faith, 
the  books  of  the  holy  gospels.  We  would  probably 
learn  from  their  writings  what  gospels  were  extant  in 
their  day. 

5.  ARISTION, — A.  D.  130, 

According  to  Papias,  as  coming  through  Eusebius, 
preserved  traditions  concerning  Christ.  These  tradi- 
tions would  have  thrown  much  light  upon  the  gospel 
history,  and  upon  the  earlier  gospels. 

6.  JOHN  THE  PRESBYTER. — A.  D.  130. 
John,  like  Aristion,  appears  in  Eusebius  as  one  of  the 
informants  of  Papias,  particularly  concerning  certain 
writings  composed  by  Mark  and  Matthew;  information 
which  was  long  supposed  to  relate  to  the  gospels  bear- 
ing those  names.  It  is  now  thought  they  cannot  be 
regarded  as  referring  to  any  of  the  canonical  gospels. 


LOSS  OR  DESTRUCTION  OF  EVIDENCE.      403 

Had  we  the  original  traditions,  or  statements,  in  full, 
they  would  at  once  settle  the  matter. 

7.  CERINTHUS, — A.  D.  145, 

Was  the  reputed  author  of  a  gospel.    His  gospel  and 
writings  are  lost  or  destroyed. 

8.  VALENTINUS. — A.  D.  150. 
Valentinus  had  a  gospel,  called  "The  Gospel  of  Truth." 

Irenaeus  places  it  sharply  in  antagonism  with  the  four 
gospels.  Says  they  are  false,  if  that  of  Valentinus  was 
the  Gospel  of  Truth;  that  if  they  are  true,  Valentinus' 
was  false.  As  the  work  of  Irenaeus  is  preserved,  and 
the  four  gospels,  it  is  much  to  be  regretted,  and  must 
be  considered  calamitous  to  the  cause  of  impartial 
investigation,  that  we  have  not  the  Gospel  of  Valen- 
tinus, and  his  writings  in  support  of  it. 

9.  PAPIAS,— A.  D.  150, 

Is  said  to  have  written  five  books,  entitled  "Exposi- 
tion of  the  Oracles  of  the  Lord."  This  must  have  been 
a  Commentary  on  the  Oracles,  or  collections  of  the 
sayings  ot  Christ;  and  would  have  been  invaluable; 
giving  those  sayings,  as  they  stood  in  the  middle  of  the 
second  century. 

10.  THE  WRITINGS  OF  MARCION. 

Pure  Christianity  has  suffered  no  greater  loss,  than 
that  of  the  writings  of  Marcion,  the  great  theological 
thinker  of  the  second  century — the  compiler  of  the 
first  complete  gospel — the  collector  of  the  epistles  of 
Paul — the  editor  and  publisher  of  the  first  New 
Testament. 

While  the  elaborate  work  against  him,  written  by 
Tertullian,  who  called  him  a  "hound,"  has  been  pre- 
served, and  the  work  of  Epiphanius,  who  bestowed  up- 
on him  the  euphonious  appellation  of  "beast,"  the  wri- 


404       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

tings  of  Marcion  have  perished,  except  such  as  are 
found  in  the  references  and  citations  of  his  adversa- 
ries. His  works  have  shared  the  common  fate  of  the 
writings  of  the  heretics  of  the  second  century,  none 
of  which,  in  their  original  form,  have  been  permitted 
to  come  down  to  us. 

Marcion  was  an  educated  man,  and  a  profound  think- 
er, and  no  relic  of  Christian  antiquity,  next  to  the 
Epistles  of  Paul,  would  to-day  be  more  valuable,  than 
his  writings.  Being  himself  a  collector  of  gospel  and 
New  Testament  manuscripts,  his  writings  upon  those 
subjects  would  forever  set  at  rest  the  question,  as  to 
what  gospels  were  then  in  circulation. 

11.  THE  WORK  OF  JUSTIN  MARTYR  AGAINST  HERESIES. 
As  his  Dialogue  with  Trypho  contains  an  exposition 
of  the  Old  Testament,  his  work  against  heresies  would 
probably  have  thrown  light  upon  the  gospels  in  circu- 
tion  in  his  day.  It  would  at  least  have  determined  the 
much  controverted  question,  as  to  the  gospels  used  by 
Justin  himself. 

12.  THE  WRITINGS  OF  APELLES. — A.  D.  160. 
Apelles  was  a  Gnostic  leader,   who  had  a  gospel 
of  his  own,  and  whose  writings  must  have  referred  to 
other  gospels.    His  works  are  lost  or  destroyed. 

13.  PEREGRINUS, — A.  D.  about  160. 
An  erratic  but  talented  Christian  philosopher,  held 
for  a  time,  a  commanding  position  among  the  Chris- 
tians of  Palestine.  "Some  books"  says  Lucian,  "he  in- 
terpreted and  explained,  others  he  wrote."  His  writ- 
ings would  constitute  an  important  chapter  in  the  his- 
tory of  the  times.  We  have  sketches  of  the  man  from 
Lucian,  Ammianus,  Aulus  Gellius  and  others,  but  his 
writings  have  all  perished. 


LOSS  OR  DESTRUCTION  OF  EVIDENCE.      405 

14.  MARCELLINA. — A.  D.  160. 

It  would  scarcely  be  expected  that  the  heretical  writ- 
ings of  a  woman  would  be  preserved,  amid  such 
wholesale  slaughter  of  the  obnoxious  works  of  the  op- 
posite sex.  The  writings  of  Marcellina  have  perished. 

15.  MONTANUS.— A.  D.  170. 

Much  has  been  said  about  Montanism,  but  we  have 
only  such  extracts  from  the  works  of  its  founder,  as 
his  adversaries  have  chosen  to  preserve. 

16.  THE  WRITINGS  OF  TATIAN.— A.  D.  170. 

Tatian  wrote,  it  is  said,  a  Harmony  of  the  gospels. 
Though  it  is  quite  evident  that  he  made  use  of  the  Gos- 
pel of  the  Hebrews,  and  his  work  was  even  known  by 
some  under  that  name,  an  attempt  has  been  made  to 
connect  his  Harmony  with  the  four  gospels,  on  the  un- 
supported and  suspicious  testimony  of  Eusebius.  He 
says  it  was  called  the  Diatessaron,  which  he  explains 
as  meaning  of  or  from  the  four.  If  we  had  the  writ- 
ings of  Tatian  himself  or  his  Harmony,  the  question 
could  speedily  be  determined. 

17.  MARCUS,— about  A.  D.  170, 

Had,  according  to  Irenaeus,  an  innumerable  multi- 
tude of  apocryphal  writings.  He  probably  wrote  in 
explanation  of  these  books,  and  of  their  origin.  Both 
the  books  themselves,  with  a  few  exceptions,  and  what- 
ever he  may  have  written  concerning  them,  have  per- 
ished. 

18.  PANT^NUS.— A.  D.  180. 

While  it  could  not  be  expected  that  Pantaenus,  if  he 
wrote  the  Gospel  of  Matthew,  would  admit  the  fact, 
yet  if  we  had  the  account  of  his  travels  in  India,  and 
of  his  discovery  there,  as  claimed,  of  an  original  Gos- 
pel of  Matthew,  we  might  have  at  least  some  light 
thrown  upon  the  origin  of  that  gospel. 


406       FIFTH  PERIOD.  A.  J).  170  to  A.  D,  185. 

19.  THE  CHRONICLES  OF  HEGESIPPUS. — A.  D.  185. 

Hegesippus  was  the  first  church  historian.  He  trav- 
eled over  nearly  all  Christendom,  for  the  express  pur- 
pose of  obtaining  information,  and  then  wrote  the 
history  of  the  church,  from  the  beginning  to  his  own 
time.  This  work  is  lost  or  destroyed.  The  extent  of 
the  loss  cannot  be  overestimated. 

Eusebius  was  the  next  historian,  writing  140  years 
afterward. 

He  had  the  history  of  Hegesippus  before  him. 

After  referring  to  the  death  of  James,  and  the  .state- 
ment of  Clement,  that  James  was  thrown  from  a  wing, 
of  the  temple,  and  beaten  to  death  with  a  club,  he  says: 

"Hegesippus,  also,  who  flourished  nearest  the  days  of  the  apostles,  in  the 
fifth  book  of  his  Commentaries,  gives  the  most  accurate  account  of  him,  thus : 

Here  follows  a  lengthy  account  of  the  death  of  James. 
Eusebius  then  adds: 

"Such  is  the  more  ample  testimony  of  Hegesippus,  in  which  he  fully  coin- 
cides with  Clement."— Ecc.  Hist.  bk.  2,  23. 

Again,  Eusebius  gives  an  account  of  the  grand-chil- 
dren of  Judas,  called  the  Lord's  brother,  who  were 
examined  before  the  Emperor  Domitian.  He  concludes 
as  follows:  "Such  is  the  statement  of  Hegesippus." 

Again,  speaking  of  the  martyrdom  of  Simeon,  second 
Bishop  of  Jerusalem,  he  says: 

"To  this  the  same  Hegesippus  bears  testimony,  whose  words  we  have  already 
so  often  quoted."-Jfcc.  //.  3.  32. 

He  then  quotes  several  passages,  further,  from  the 
same  author.  Subsequently,  referring  to  ecclesiastical 
writers,  he  says: 

"Among  these  Hegesippus  holds  a  distinguished  rank,  many  of  whose 
writings  we  have  already  quoted,  where  we  have  given  some  things  as  he  has 

(1.)  Ecc.  Hist.  3.  20. 


LOSS  OR  DESTRUCTION  OF  EVIDENCE.       407 

delivered  them  from  apostolic  tradition.  This  author  compiled,  in  five  books, 
the  plain  tradition  of  the  apostolic  doctrine,  in  a  most  simple  style  of  compo- 
sition, and  clearly  shows  the  time  in  which  he  lived,  where  he  writes  respecting 
those  who  began  to  erect  idols,  &c."  Here  follows  a  quotation  from  Hegesip- 
pus,  concerning  the  erection  of  cenotaphs  and  temples,  &c.— Ecc.  Hist.  4.  8. 

Again,  in  the  same  book,  he  says: 

"Hegesippus,  indeed,  in  the  five  books  of  Commentaries  that  have  come 
down  to  us,  has  left  a  most  complete  record  of  his  own  views.  In  these  he 
states  that  he  conversed  with  most  of  the  bishops,  when  he  traveled  to  Rome, 
and  that  he  received  the  same  doctrine  from  all.  We  may  also  add  what  he 
says  alter  some  observations  on  the  Epistle  of  Clement  to  the  Corinthians." 

He  then  quotes  Hegesippus  concerning  the  Church 
of  Corinth. ' 

Continuing,  Eusebius  speaks  of  Hegesippus  coming 
to  Rome,  and  of  the  Roman  Bishops  Anicetus,  Soter 
and  Eleutherus. 

"  'In  every  succession,  however,'  says  Hegesippus,  'and  in  every  city,  the 
doctrine  prevails,  according  to  what  is  declared  by  the  law  and  the  prophets, 
and  the  Lord.'" 

He  then  quotes  what  Hegesippus  says,  concerning 
the  beginning  of  heresies,  and  the  ancient  heresies 
prevalent  among  the  Jews. a 

"He  also  speaks  of  many  other  matters,"  says  Eusebius,  "which  we  have 
in  part  already  quoted,  and  introduced:  in  their  appropriate  places.  He  also 
states  some  particulars  from  the  Gospel  of  the  Hebrews,  and  from  the  Syriac, 
and  particularly  from  the  Hebrew  language,  showing  that  he  himself  was  a 
convert  from  the  Hebrews.  Other  matters  he  also  records,  as  taken  from  the 
unwritten  tradition  of  the  Jews.  And  not  only  he,  but  Irenaeus  also,  and  the 
whole  body  of  the  ancients  called  the  Proverbs  of  Solomon,  'Wisdom,'  com- 
prehending every  virtue.  Also  in  discoursing  on  the  books  called  apocryphal, 
he  relates  that  some  of  them  were  forged  in  his  day,  by  some  of  the  heretics." 
—Ecc.  History,  4.  22. 

From  the  foregoing  it  will  be  seen  how  much  of  the 
history  of  Hegesippus,  is  incorporated  into  that  of 
Eusebius.  A  few  meager  items,  of  comparatively  no 
historical  value; — the  manner  of  the  death  of  James, 
an  examination  of  a  few  individuals  before  Domitian — 

(I.)  Ecc.  Hist.  4.  22.  (2.)  Ibid. 


408       FIFTH  PERIOD.  A.  D.  170  to  A.  D.  185. 

the  martyrdom  of  Simeon — the  worshiping  of  idols— 
the  journey  to  Rome,  and  a  few  words  concerning  the 
commencement  of  heresies. 

Not  a  word  of  what  was  important  to  be  known;— 
of  the  history  of  the  progress  of  the  church,  and  of  the 
doctrines  which  had  prevailed — of  the  controversies 
between  the  Jewish  and  Gentile  Christians— of  the 
history  of  Paul  and  Peter,  and  of  the  founding  of  the 
Church  of  Rome;  and  above  all,  of  the  history  of  the 
gospels  and  New  Testament  books  which  Hegesippus 
found  in  circulation,  showing  by  whom  they  were 
written,  and  how  they  had  been  preserved. 

So  far  as  can  be  learned,  Hegesippus  was  profoundly 
silent  concerning  the  four  gospels,  and  spoke  only  of 
the  Gospel  of  the  Hebrews. 

The  History  of  Hegesippus  must  have  been  written 
after  the  accession  of  Eleutherus,  Bishop  of  Rome,  and 
probably  about  A.  D.  185.  This  was,  if  we  have  read 
history  aright,  in  the  infancy  of  the  four  gospels. 
Whether  Hegesippus  met  with  them,  and  if  so,  what 
estimate  he  formed  of  them,  in  comparison  with  the 
Gospel  of  the  Hebrews,  is  a  question  of  the  utmost 
importance,  but  one  upon  which  Eusebius  is  silent. 

Since  Eusebius  had  the  history  of  Hegesippus  in  his 
possession,  why  did  he  not  take  measures  to  have  it 
preserved,  or  else  incorporate  into  his  own  history,  the 
most  important  portions  of  it,  and'  particularly  the  ev- 
idence, if  any,  in  favor  of  the  four  gospels? 

According  to  Eusebius,  Hegesippus  said,  that  in  eve- 
ry city,  the  doctrine  prevailed,  according  to  the  law 
and  the  prophets,  and  the  Lord,  and  that  he  received 
the  same  doctrine  from  all.  Eusebius  would  have  his 
readers  believe,  that  the  doctrine  of  a  Jewish  Christian 
of  the  second  century,  was  precisely  the  same  as  that 
which  prevailed  in  every  city.  Again,  Eusebius  says 


LOSS  OR  DESTRUCTION  OF  EVIDENCE.       409 

that  Hegesippus  derived  his  information  concerning 
apostolic  doctrine  from  tradition.  Is  that  consistent 
with  the  existence  of  gospels,  which  were  every-where 
received  in  the  church  as  authoritative?  Such  gospels 
would  have  been  superior  to,  and  would  have  taken 
the  place  of  all  tradition,  concerning  apostolic  doctrine. 

20.  COMMENTARIES  OF  HERACLEON. — A.  D.  190. 

It  is  claimed  that  Heracleon  wrote  Commentaries 
on  Luke  and  John.  Clement  of  Alexandria  quotes 
Heracleon  in  such  a  way  as  to  indicate  that  he  had 
commented  on  Luke  or  Marcion,  or  on  some  other  gos- 
pel, containing  the  sayings  of  Christ.  The  Commenta- 
ries on  John  are  inferred  from  some  passages  in  Origen. 

If  these  commentaries  existed,  their  loss  is  irreparable. 

21.  THE   WRITINGS  OF  SERAPION. — A.  D.  190. 

These,  of  which  we  have  but  a  brief  extract  in  Euse- 
bius,  would  have  enlightened  us  further  in  regard  to 
the  transaction  at  Rhossus.  From  Serapion,  we  could 
have  learned  something  of  the  four  gospels  which  he 
was  substituting  in  place  of  the  Gospel  of  Peter.  He 
could  inform  us  how  long  the  four  gospels  had  been  in 
circulation — where  he  obtained  them — what  other  gos- 
pels he  had  been  obliged  to  suppress,  to  make  way  for 
them,  and  whether  he  was  acting  under  the  direction 
of  the  Church  of  Rome.  His  writings  have  perished. 

22.  CLEMENT  OF  ALEXANDRIA, 
Is  said  to  have  composed  a  work,  specially  upon  the 

scriptures,  which  wev<>  considered  authoritative. 

Eusebius  says,  that  in  the  work  called   Hypotyposes, 

Clement  gave   abridged  accounts  of  all  the   canonical 

scriptures. ' 

(Li  Ecclesiastical  Hist.  6.  14. 


410       FIFTH  PERIOD.  A.  2.  170  to  A.  D.  185. 

The  reader  will  appreciate  the  value  of  this  work, 
when  he  reflects  how  frequently,  in  the  foregoing  pag- 
es, he  has  met  with  evidence  of  the  use  by  Clement,  of 
books  afterward  pronounced  apocryphal.  This  work 
has  perished,  while  most  of  the  other  more  important 
writings  ot  Clement  have  been  preserved. ' 

This  ends  the  list  of  works  of  the  second  century, 
either  written  expressly  concerning  the  gospels  and 
New  Testament  books  in  circulation  at  that  time,  or 
which  would  have  thrown  more  or  less  light  upon  the 
subject.  More  than  fifty  books,  by  more  than  twenty 
authors. 

Not  one  of  the  whole  number  has  been  permitted  to 
see  the  light  of  subsequent  ages.  The  list  might  be 
extended  considerably  further,  and  would  cover  most 
of  the  writings  of  the  third  century,  upon  the  same 
subject. 

Nearly  every  thing  written  concerning  the  gospels  to> 
the  year  325,  and  all  the  copies  of  the  gospels  them- 
selves to  the  same  period,  are  lost  or  destroyed. 

(1.)  Besides  the  Hypotyposes,  (TnoTvitw6£i<£},  consisting  of  eight  books 
of  exposition  of  scripture,  Clement  wrote  an  Ecclesiastical  Canon;  (Kavoov 
This  also,  has  perished. 


CHRISTIAN  WRITERS.  HERACLEON,      411 


SIXTH  PERIOD. — A.  D.  185  to  A.  D.  200. 

CLOSE  OF  THE  SECOND  CENTURY. 


CHAPTER    XXXVI. 

ASTERFUS  URBANUS — CASSIANUS — HERACLEON — MURATORIAN  FRAG- 
MENT— PTOLEM^EUS — MAXIMILLA — VICTOR — SERAPION,  BISHOP  OF  ANTI- 
OCH — THEODOTUS  OP  BYZANTIUM — NARCISSUS,  BISHOP  OP  JERUSALEM— 
RHODON — PALMAS— POLYCRATES,  BISHOP  OP  EPHESUS — MAXIMUS,  BISHOP 
OP  JERUSALEM — NOETUS — PRAXEAS— SYMMACHUS — HERMAS — SELEUCAS — 
PISTIS  SOPHIAS — ARTEMON — SECOND  EPISTLE  OP  CLEMENT — JULIUS  AFRI- 
CANUS. 

ASTERIUS  URBANUS.— A.  D.  188. 

Of  this  writer,   but  little  is  known.    According  to 
Cave,  he  flourished  about  the  year  188. 
CASSIANUS.— A.  D.  190. 

Julius  Cassianus  was  a  writer  of  the  second  century, 
who  was  quoted  by  Clemens  Alexandrinus,  thus: 

Wherefore  Cassianus  saith,  that  when  Salome  asked  (Christ),  when  the 
things  should  be  known,  concerning  which  she  enquired,  our  Lord  answered, 
"When  you  shall  despise,1'  &c.  [See  p.  71  of  this  vol.] 

Which,  Clement  adds,  was  to  be  found  in  the  Gospel 
according  to  the  Egyptians.  From  which  it  is  to  be 
inferred  that  Cassianus  made  use  of  that  gospel. 

PTOLEM^US — HERACLON. — A.  D.  190. 
These  were  prominent  Gnostics. 
Ptolemaeus  wrote  a  letter  to  Flora,  which  occupies  a 


412       SIXTH  PERIOD.  A.  D.  185  to  A.  D.  200. 

distinguished    place  in  the    literary    history  of   the 
times. ' 

In  this  letter,  Ptolemy,  having  commented  upon  the 
ceremonial  and  typical  laws  of  the  Pentateuch,  as  hav- 
ing been  annulled  by  the  appearing  of  the  truth,  adds: 

"These  things  the  other  disciples  of  Christ  taught,  and  also  the  apostle 
Paul."  After  which  he  tells  Flora,  that  "he  will  explain  to  her  the  particulars 
of  that  doctrine  he  had  just  been  mentioning,  by  the  help  of  tradition  receiv- 
ed from  the  apostles,  and  handed  down  to  them.1"  But  he  adds,  "All  must 
be  tried  by,  and  made  to  square  with,  the  doctrine  of  the  Savior  himself, 
which  was  to  be  the  rule."— Append,  ad  Iren.  pp.  360,  361.  Grabe,  Spi.  Pat. 
vol.  2,  p.  77. 

Heracleon  is  quoted  by  Clement  and  Origen,  and  is 
said  to  have  written  Commentaries  on  Luke  and  John. 
This  again,  is  denied  by  some  critics.  Origen  shows 
that  Heracleon  made  use  of  the  Gospel  of  Peter. 

THE  MURATORIAN  FRAGMENT. — About  A.  D.  190. 

Nothing  could  better  illustrate  the  paucity  of  mater- 
ials, from  which  to  make  up  a  correct  judgment  con- 
cerning the  New  Testament  writings  of  the  second 
century,  than  the  prominence  which  has  been  given  to 
an  anonymous  manuscript,  discovered  in  the  last  cen- 
tury, by  the  Italian  scholar,  Muratori. 

This  celebrated  manuscript  was  found  in  the  Ambro- 
sian  library  at  Milan,  in  a  manuscript  containing  oth- 
er writings  of  little  importance. 

It  speaks  of  "the  third  book  of  the  Gospel  according 
to  Luke,"  of  "the  fourth  of  the  Gospels  of  John,  one  of 
the  disciples;" — of  the  Acts  of  the  Apostles;  13  Epistles 
•of  Paul,  an  Epistle  to  the  Laodiceans,  and  another  to 
the  Alexandrians,  (supposed  to  be  the  Epistle  to  the 
Hebrews),  "forged  in  the  name  of  Paul,  after  the  heresy 
of  Marcion;"  and  "many  others  which  cannot  be  receiv- 

(1.)  See  Epiphanius,  Hoer.  30.  3-7. 


CHRISTIAN  WRITINGS.     MURATORIAN  FRAGMENT.      413 

ed  by  the  Catholic  Church,  as  gall  must  not  be  mixed 
with  vinegar." 

The  Epistle  of  Jude,  and  the  2d  and  3d  Epistles  of 
John  are  spoken  of,  doubtfully,  as  among  the  received 
books.  So  also  the  Book  of  Wisdom.  The  Apocalyps- 
es of  John  and  Peter  were  received,  but  some  objected 
to  reading  in  the  church,  the  apocalypse  of  Peter. 
Special  reference  is  made  to  the  Pastor  of  Hermas,  the 
writer  thinking  it  should  be  read  privately,  but  not 
publicly  in  the  church. 

It  will  be  seen  that  the  document  exhibits  a  very 
confused  condition  of  the  canon. 

The  manuscript  was  estimated  by  Muratori  himself, 
to  be  about  a  thousand  years  old.  It  bears  internal 
evidence  of  being  a  transcript  of  an  older  document. 
How  often  it  had  been  copied,  cannot  be  known,  nor 
even  in  what  language  it  was  originally  written.  It 
appears  in  Latin,  and  the  text  is  very  corrupt. 

It  is  supposed  by  some,  to  have  been  written  in  the 
latter  part  of  the  second  century;  the  supposition  being 
based,  principally,  upon  the  reference  to  the  Pastor  of 
Hermas.  This  it  states,  "was  composed  very  recently, 
in  our  own  times,  in  the  City  of  Kome,  the  Bishop  Pius, 
his  brother,  sitting  in  the  chair  of  the  Church  of  the 

City  of  Rome."  Pius  was  bishop,  about  the  middle  of 
the  second  century. 

There  are  eminent  critics,  however,  who  hold,  that 
the  original  was  not  written  earlier  than  the  third 
century. '  Their  opinion  is  based  upon  internal  evi- 
dedce;  particularly  the  expression,  "sitting  in  the 
chair  of  the  church."  3 

The  document  itself,  a  production  of  about  the  eighth 
century,  cannot  be  looked  upon  as  very  satisfactory 

(1. )  Donaldson,  Hugr,  Tayler,  Eichhorn  and  others. 
(2.)  Donaldson,  Ch.  Lit.  and  Doct.  3.  p.  212. 


414       SIXTH  PERIOD.  A.  D.  185  to  A.  D.  200. 

evidence  of  the  condition  of  the  canon  in  the  second 
century. 

VICTOE — SERAPION,   BISHOP  OF  ANTIOCH — MAXIMILLA. 
A.  D.  190. 

We  are  not  aware,  that  any  of  the  writings  of  these 
are  extant,  except  a  fragment  or  two  of  Serapion. 
They  are  given  by  Eusebius,  and  relate  to  the  interdict 
of  the  Gospel  of  Peter,  and  the  substitution  of  the 
canonical  gospels,  in  its  stead. l 

THEODOTUS,  OF  BYZANTIUM. — A.  D.  192. 
A  considerable  fragment  from  this  writer,  is  given  by 
-Clement  of  Alexandria.     Theodotus  taught  that  Christ 
was  a  man  only.    He  used  and  cited  the  Preaching  of 
Peter.    He  was  excommunicated  by  Victor,  Bishop  of 
Eome. a 
REODON — NARCISSUS,  BISHOP  OF  JERUSALEM. — A.  D.  195. 

There  is  a  fragment  in  Eusebius,  attributed  to  Rho- 
<lon,  in  which  he  vindicates  the  character  of  Apelles. 8 

The  same  historian  relates  of  Narcissus,  Bishop  of 
Jerusalem,  that  when  the  oil  failed,  at  the  vigils  of  the 
great  watch  of  Easter,  Narcissus  commanded  that 
water  from  a  neighboring  well  should  be  poured  into 
the  lamps.  Whereupon  Narcissus  having  prayed  over 
it,  the  water  was  changed  into  oil;  of  which,  Eusebius 
says,  a  specimen  had  been  preserved  until  that  time. 4 

The  same  writer  relates,  that  three  men  having  slan- 
dered Narcissus,  and  sworn  to  their  falsehoods,  with 
imprecations  of  death  upon  themselves,  by  a  miserable 
disease,  by  fire,  and  blindness,  respectively,  if  their 
statements  were  not  true,  in  each  case  the  curse  which 

(1.)  See  page  7  of  this  volume. 

(2.)  Darras,  Hist.  Oath.  Church,  vol.  1,  p.  163. 

(3.)  Euseb.  Ecc.  Hist.  5.  13. 

(4.)  Ecc.  Hist.  6.  9. 


CHRISTIAN  WRITERS.  POLTCRATES.       415 

had  been  invoked,  was  inflicted  upon  them  by  an  om- 
nipotent Providence. ' 
PALMAS — POLYORATES,  BISHOP  OF  EPHESUS. — A.  D.  196. 

These  bishops  were  deputed  by  Victor,  Bishop  of 
Rome,  to  convene  councils,  to  consider  the  question  of 
the  celebration  of  Easter. 

Palmas  convened  the  bishops  of  Pontus,  and  Poly- 
crates  those  of  pro-consular  Asia.  The  latter  refused 
to  endorse  the  decree  of  the  Italian  Council,  which 
provided  that  Easter  should  be  celebrated  on  Sunday. 
Thereupon  the  Asiatic  churches  were  excommunicated.  * 

Eusebius  says,  Polycrates  wrote  a  letter  to  Victor, 
and  gives  extracts  from  it. 8 

MAXIMUS,  BISHOP  OF  JERUSALEM. — A.  D.  200. 

According  to  Eusebius,  Maximus  wrote  on  the  origin 
of  evil,  and  on  the  creation  of  matter.4  A  lengthy 
extract  is  given  by  Eusebius. ' 

NOETUS.— A.  D.  200. 

About  this  time,  the  controversy  concerning  the  na- 
ture of  Christ,  was  carried  on  with  much  spirit,  by 
Theodotus,  Hermogenes,  Noetus,  Vero,  Beryllus  and 
Sabellius,  on  the  one  side,  and  Artemon,  and  Paul  of 
Samosata,  on  the  other. 

Noetus  was  a  native  of  Asia  Minor.  He  maintained, 
that  Christ  was  the  one  God,  both  Father  and  Son.  He 
was  excommunicated. 

The  views  of  Noetus  led  to  much  discussion,  which 
resulted  in  the  Arian  controversy,  and  the  establish- 
ment of  the  doctrine  of  the  trinity. 

(1.)  Ecc.  Hist.  6.  9. 

'(2.)  See  next  chapter. 

(3.)  Ecc.  Hist.  3.  31,  and  5.  24. 

(4.)  Ecc.  Hist.  5.  27. 

(5.)  Evangelical  Preparation,  7.  22. 


416       SIXTH    PERIOD.  A.  D.  185    to    A.  D.  200. 

PRAXEAS — SYMMACHUS — HERMAS — SELEUCAS. — A.  D.  200. 

These  writers  flourished  near  the  close  of  the  second 
century.  But  little  is  known  concerning  them.  Seleu- 
cas  is  reputed  to  have  written  a  number  of  the  books 
in  circulation  in  the  second  century,  which  were  after- 
ward pronounced  apocryphal. 

There  is  a  strange  confusion  among  the  fathers,  in 
regard  to  his  name.  He  is  called  Seleucas,  Lucianus, 
Lucanus,  Leucius,  Lucian,  Leuthon,  Lentitius  and  Le- 
ontius.  Also  Leucius  Charinus.  It  was  Seleucas  who 
had  published  a  version  of  the  Gospel  of  the  Infancy, 
which  rendered  it  necessary  for  Jerome  to  give  the 
bishops  a  better  version. ' 

PISTIS  SOPHIA.— A.  D.  200. 

This  is  a  religious  work,  of  the  close  of  the  second 
century,  the  author  of  which  is  unknown. 

SECOND  EPISTLE  OP  CLEMENT. — A.  D.  200. 
It  is  supposed  to  have  been  written  about  this  time. 
The  divinity  of  Jesus,  which  was  not  distinctly  taught 
in  the  earlier  Clementines,   (but  rather  the   contrary 
doctrine),  now  more  clearly  appears. 

ARTEMON — JULIUS  AFRICANUS. — A.  D.  200. 

But  little  is  known  of  Artemon,  beyond  the  fact,  that 
he  was  prominent  in  the  Noetian  controversy. 

Africanus  was  the  writer  cited  by  Eusebius,  in  his 
forgery  upon  Thallus.  [See  p.  294.] 

These  names  close  the  list  of  the  more  important 
Christian  writers  of  the  first  two  centuries,  except  the 
three  great  fathers,  who  will  be  briefly  noticed  in  the 
next  chapter. 

(1.)  See  Supposed  Gospel  of  the  Birth  of  Mary. 


CHRISTIAN  WRITERS.  THE  THREE  FATHERS.       417 


CHAPTER    XXXVII. 

.  IREN^EUS — CLEMENT  OP  ALEXANDRIA — TERTULLIAN. 


Irenaeus  in  Gaul,  Clement  in  Egypt,  and  Tertullian  in 
Northern  Africa,  were  the  three  fathers,  by  whose  in- 
fluence, the  four  gospels  were  introduced  into  general 
circulation,  and  who  laid,  broad  and  deep,  the  founda- 
tions of  Roman  Catholic  supremacy. 

It  is  not  easy  to  form  a  just  estimate  of  these  men. 
That  they  were  so  far  above  the  masses,  in  general  in- 
telligence, as  to  give  them  an  immense  and  controlling 
influence  in  the  church,  is  certain;  while,  judged  by 
the  standard  of  more  enlightened  times,  they  them- 
selves appear  at  a  disadvantage. 

The  Rev.  Dr.  Davidson  says  of  them, 

"Irenseus  was  credulous  and  blundering;  Tertullian,  passionate  and  one- 
sided; and  Clement  of  Alexandria,  embued  with  the  treasures  of  Greek 
wisdom,  was  mainly  occupied  with  ecclesiastical  ethics." — Davidson,  Canon, 
p.  121. 

Again,  "Irenseus  argues  that  the  gospels  should  be  four  in  number,  neither 
more  nor  less,  because  there  are  four  universal  winds,  and  four  quarters  of  the 
.vorld.  The  Word  or  Architect  of  all  things  gave  the  gospel  in  a  four-fold 
shape.  According  to  this  father,  the  apostles  were  fully  informed  concerning 
all  things,  and  had  a  perfect  knowledge  after  their  Lord's  ascension. 

"Matthew  wrote  his  gospel  while  Peter  and  Paul  were  preaching  in  Rome, 
and  founding  the  church.  [Citing  Iren.  adv.  Hser.  3.  1.  1.]  Such  assertions 
show  both  ignorance  and  exaggeration. 

"Tertullian  affirms,  that  the  tradition  of  the  apostolic  churches,  guarantees 


418       SIXTH    PERIOD.  A.  D.  185    to   A.  D.  200. 

the  four  gospels,  [Citing  adv.  Marc.  4.  5.J,  and  refers  his  readers  to  the  church- 
es of  Corinth,  Philippi,  Ephesus,  &c.,  for  the  authentic  epistles  of  Paul.  [Cit- 
ing de  Praes.  Hser.  36.]  What  is  this  but  the  rhetoric  of  an  enthusiast? 

"Clement  contradicts  himself  in  making  Peter  authorize  Mark's  Gospel  to 
be  read  in  the  churches;  while  in  another  place,  he  says  the  apostle  "neither 
forbade  nor  encouraged  it."  [Citing  Clement  according  to  Eusebius,  Ecc.  Hist. 
2.  15,  and  6.  14.]"— 7W& 

The  same  writer  continues  thus: 

"The  three  fathers  of  whom  we  are  speaking,  had  neither  the  ability  nor 
the  inclination  to  examine  the  genesis  of  documents  surrounded  with  an 
apostolic  halo.  No  analysis  of  their  authenticity  and  genuineness  was  seri- 
ously attempted.  In  its  absence,  custom,  accident,  taste,  practical  needs 
directed  the  tendency  of  tradition.  All  the  rhetoric  employed  to  throw  the 
value  of  their  testimony  as  far  back  as  possible,  even  up  to  or  very  near  the 
apostle  John,  is  of  the  vaguest  sort.  Appeals  to  the  continuity  of  tradition 
and  of  church  doctrine,  to  the  exceptional  veneration  of  these  fathers  for  the 
gospels,  to  their  opinions  being  formed  earlier  than  the  composition  of  the 
works  in  which  they  are  expressed,  possess  no  force. 

"The  ends  which  the  fathers  in  question  had  in  view,  their  polemic  motives, 
their  uncritical,  inconsistent  assertions,  their  want  of  sure  data,  detract  from 
their  testimony.  Their  decisions  were  much  more  the  result  of  pious  feeling, 
biassed  by  the  theological  speculations  of  the  times,  than  the  conclusions  of 
a  sound  judgment.  The  very  arguments  they  use  to  establish  certain  conclu- 
sions, show  weakness  of  perception.  What  are  the  manifestations  of  spiritual 
feeling,  compared  with  the  results  of  logical  reasoning?" — Davidson  on  the 
Canon,  pp.  123,  124. 

One  great  work  of  these  fathers,  was  the  establish- 
ment of  the  four  gospels,  which  had  now  appeared, 
and  were  being  introduced  into  the  churches. 

Immediately  connected  with  this  was  the  establish- 
ment of  the  papal  power. 

That  this  end  was  had  in  view  by  at  least  one  of  the 
fathers  mentioned,  we  have  the  clearest  evidence. 

Ireneeus,  in  the  third  book  against  Heresies,  written, 
about  A.  D.  190,  gave  the  opinion,  that  every  church 
should  agree  with  the  Church  of  Rome  on  account  of 
its  pre-eminent  authority.  [See  next  chapter.]  About 
five  years  afterward,  he  was  called  upon  by  the  Roman 
Bishop  Victor,  to  assemble  a  council  of  the  bishops  of 
Gaul,  to  consider  the  subject  of  the  celebration  of 
Easter;  the  question  having  already  been  passed  upon 


CHRISTIAN  WRITERS.  THE  THREE  FATHERS.       419 

by  a  council  of  Italian  bishops.  Irenseus  presided  in 
the  council,  and  the  result  of  its  deliberations  was,  the 
approval  of  the  decree  of  the  Italian  council.  Other 
councils  were  in  like  manner  held  throughout  the 
Christian  world,  and  the  result,  with  a  single  exception, 
was  everj7 where  the  same.  The  object  of  the  movement 
was,  to  furnish  a  precedent  for  the  jurisdiction  of.  the 
Church  of  Rome,  over  all  questions  of  the  kind. 

Doubtless,  the  pre-eminent  authority,  which  Irenaeus 
had  already  conceded  to  the  Church  of  Rome,  had  more 
to  do  with  the  result,  than  any  critical  discussion  of 
the  question  at  issue. 

It  will  be  seen  in  the  next  chapter,  that  the  views  of 
Tertnllian,  concerning  the  pre-eminence  of  the  Roman 
Church,  were,  notwithstanding  his  difference  with  some 
of  the  Roman  bishops,  scarcely  less  decided  than  those 
of  Irenseus. 

As  to  Clement,  he  is  less  explicit  in  the  assertion  of 
any  supremacy  or  even  superiority  of  the  Roman  Church. 
On  the  contrary  we  might  fairly  infer  from  his  writings, 
the  equality  of  all  the  churches.  At  the  same  time,  we 
find  no  protest  against  the  assumption  of  power  on  the 
part  of  Victor.  Victor  was  sustained  at  Alexandria, 
where  the  influence  of  Clement  was  all  powerful. 

There  is  little  room  to  doubt  that  there  existed  an 
understanding  among  these  fathers,  and  a  concert  of 
action,  in  upholding  and  establishing,  at  the  same  time, 
the  four  gospels,  and  the  authority  of  the  Roman 
Bishop. 

A  brief  sketch  of  the  lives  of  these  distinguished 
men,  must  here  suffice. 

IRENAEUS  was  Bishop  of  Lyons.  The  chronological 
confusion  that  prevails,  concerning  the  most  important 
dates  of  this  period,  is  well  illustrated  in  the  case  of 
Irenaeus.  He  was  born,  according  to  Dodwell,  in  the 


420       SIXTH  PERIOD.  A.  D.  185  to  A.  D.  200. 

year  97.  According  to  Dr.  Grabe,  A.  D.  108;  Tillemont, 
about  120,  Du  Pin,  about  140.  The  last  is  probably 
the  nearest  correct. 

About  the  year  178,  he  was  sent  by  the  Church  of 
Lyons,  to  Eleutherus,  Bishop  of  Eome,  with  an  epistle, 
describing  their  sufferings  during  the  persecution  under 
Marcus  Aurelius.  On  his  return,  he  was  elected  Bishop 
of  Lyons,  in  the  year  180.  He  is  supposed  to  have 
been  martyred  about  A.  D.  202.  His  martyrdom  is  de- 
nied by  some  critics. 

CLEMENT  OF  ALEXANDRIA  was  born  either  at  Athens 
or  Alexandria,  about  the  year  160.  From  190  to  202, 
he  presided  over  the  catechetic  school,  at  Alexandria. 
In  the  latter  year,  he  was  compelled  to  leave  that  city, 
by  the  persecution  under  Severus.  It  is  supposed  by 
some,  that  he  returned  A.  D.  211.  His  return  is  doubt- 
ed by  others.  He  died  about  the  year  220. 

TEETULLIAN  was  the  first  Latin  father,  whose  works 
have  been  preserved.  He  was  born  at  Carthage,  about 
the  middle  of  the  second  century,  and  lived  to  a  very 
advanced  age. 

He  was  converted  about  the  year  185,  and  was  mar- 
ried the  year  afterward.  Was  admitted  to  the  priest- 
hood, in  192;  became  a  Montanist,  in  199,  and  died 
about  220. 

He  was  a  vigorous,  and  at  times,  powerful  writer. 
But  his  works  abound  in  looseness  of  argument,  and 
in  whimsical  applications  of  Scripture,  such  as  were 
common  in  that  day. 


THE  ROMAN  CATHOLIC  HIERARCHY.        421 


CHAPTER     XXXVIII. 


THE    ROMAN    CATHOLIC     HIERARCHY. 


It  was  during  the  sixth  period,  that  the  foundations 
were  laid,  of  that  great  ecclesiastical  power,  which 
dominated  the  Christian  world  for  thirteen  hundred 
years,  and  whose  supremacy  is  still  acknowledged 
throughout  a  large  part  of  Christendom. 

For  more  than  a  hundred  years  after  the  foundation 
of  the  Church  of  Rome,  there  is  no  trace  of  its  juris- 
diction over  other  churches,  outside  of  the  Italian 
provinces. 

In  the  latter  part  of  the  second  century,  a  dispute 
existed,  concerning  the  celebration  of  Easter.  The 
Latin  churches  claimed  it  should  be  on  Sunday.  The 
Eastern  churches  had  been  celebrating  it  on  the  four- 
teenth day  of  the  moon.  The  controversy  had  lasted 
nearly  half  a  century.  About  A.  D.  150,  Poly  carp, 
Bishop  of  Smyrna,  visited  Rome,  and  explained  the 
views  of  the  Eastern  churches.  He  was  treated  by 
Anicetus,  who  was  then  bishop,  as  an  equal;  no  attempt 
was  then  made  to  impose  a  different  day  upon  the  Asi- 
atic churches.  On  the  contrary,  Polycarp  and  others 
celebrated  Easter,  according  to  their  own  views,  in  the 
City  of  Rome. 


422       SIXTH  PERIOD.  A.  D.  185  to  A.  D.  200. 

But  in  the  time  of  Victor,  the  controversy  becoming 
more  heated,  an  attempt  was  made  to  settle  it.  A 
council  was  called  of  all  the  churches  of  Italy.  At 
this  council  it  was  decreed  that  Easter  should  be  cele- 
brated on  Sunday.  Victor  then  issued  a  general  let- 
ter, requesting  local  councils  to  be  assembled  by  the 
following  bishops:  Theophilus  of  Caesarea,  Irenseus  of 
Lyons,  Bacchylus  of  Corinth,  Demetrius  of  Alexandria, 
Palmas  of  Pontus,  and  Polycrates  of  Ephesus. ' 

The  local  councils  were  held.  One  consisted  of  the 
bishops  in  Gaul;  another,  of  those  in  Palestine,  another 
in  Egypt,  &c.  All  these  approved  the  decree  of  the 
Italian  Council,  except  the  churches  of  pro-consular 
Asia,  presided  over  by  Polycrates.  These  refused  to 
conform. 

Thereupon  Victor,  encouraged  and  strengthened  by 
all  the  other  councils,  proceeded  to  excommunicate  the 
non -conforming  Asiatic  churches.  [About  A.  D.  195.] 

This  appears  to  be  the  first  assumption  of  supreme 
power  by  any  Roman  bishop.  From  this  time,  the  su- 
premacy of  the  Church  of  Rome  rapidly  culminated, 
both  in  theory  and  practice.  It  is  true,  that  for  a  long 
time,  some  churches  remained  rebellious,  but  they  were 
considered  by  the  great  body  of  Christians,  as  without 
the  pale  of  the  church  universal,  as  it  had  been  estab- 
lished by  Christ,  and  had  been  represented  by  a  reg- 
ular succession  of  supreme  pontiffs,  commencing  with 
Peter.  For,  as  soon  as  the  supremacy  of  the  Roman 

(1.)  The  Catholic  Historian  Da.rras,  [Genl.  History  of  the  Catholic  Church, 
vol.  1,  p.  160],  calls  this  letter  an  "order."  According  to  Eusebius,  it  was  a 
request.  He  quotes  Polycrates,  as  writing  to  Victor,  thus:  "I  could  also  men- 
tion the  bishops  that  were  present,  whom  you  requested  to  be  summoned  by 
me,  and  whom  1  did  call." — Euseb.  Ecc.  Hist.  5.  24.  It  is  more  probable,  the 
letter  was  in  the  form  of  a  request.  The  council  called  by  Victor  himself, 
consisted  of  all  the  bishops  of  Italy;  which  may  be  looked  upon  as  indicating 
the  extent  of  his  jurisdiction  at  that  time. 


THE  ROMAN  CATHOLIC  HIERARCHY.      •  423 

Church  was  once  admitted,  the  Christians  of  that  day 
found  no  difficulty  in  believing  that  such  supremacy 
had  continued  from  the  times  of  the  apostles.  They 
were  no  more  disposed  to  trace  back  the  title  of  a 
power  which  they  found  established,  than  they  were  to 
investigate  the  origin  of  books  which  they  found  in 
circulation. 

Protestant  writers  have  claimed,  that  the  power  of 
the  papacy  was  not  established,  nor  its  claims  admitted 
in  the  writings  of  the  fathers,  until  several  hundred 
years  after  Christ.  Even  the  fair  minded  Neander 
does  not  see  in  the  writings  of  Irenaeus  or  Tertullian, 
any  acknowledgment  that  "the  Eoman  Church  held  a 
prominence  as  tiie  Cathedra  Petri,  over  all  the  other 
apostolic  churches."  Whether  as  Cathedra  Petri,  or 
as  the  Church  of  Peter  and  Paul,  not  only  the  promi- 
nence, but  the  supremacy  of  the  Church  of .  Rome, 
would  seem  to  be  pretty  clearly  acknowledged,  in  the 
following  passage  from  Irenaeus: 

"Since,  however,  it  would  be  very  tedious,  in  such  a  volume  as  this,  to 
reckon  up  the  successions  of  all  the  churches,  we  do  put  to  confusion  all  those 
who,  in  whatever  manner,  whether  by  an  evil  self-pleasing,  by  vain-glory,  or 
by  blindness  and  perverse  opinion,  assemble  in  unauthorized  meetings;  (we 
do  this)  by  indicating  that  tradition  derived  from  the  apostles,  of  the  very 
great,  the  very  ancient,  and  universally  known  church,  founded  and  organ- 
ized at  Rome,  by  the  two  most  glorious  apostles,  Peter  and  Paul;  as  also  (by 
pointing  out)  the  faith  preached  to  men,  which  comes  down  to  our  times  by 
means  of  the  successions  of  the  bishops. 

"For  it  is  a  matter  of  necessity  that  every  church  should  agree  with  this 
church,  on  account  of  its  pre-eminent  authority;  that  is,  the  faithful  every 
where,  inasmuch  as  the  apostolic  tradition  has  been  preserved  continually  by 
those  who  exist  everywhere." 

"The  blessed  apostles,  then,  having  founded  and  built  up  the  Church,  com- 
mitted into  the  hands  of  Linus,  the  office  of  the  episcopate.  Of  this  Linus, 
Paul  makes  mention  in  the  Epistles  to  Timothy.  To  him,  succeeded  Anacletus, 
and  after  him,  in  the  third  place,  from  the  apostles,  Clement  was  allotted  the 
bishopric." 

(1.)  Church  Hist.  vol.  1,  p.  290. 


424       SIXTH    PERIOD.  A.  D.  185  to  A.  D.  200. 

He  then  gives  the  names  of  nine  bishops,  following 
Clement,  and  proceeds  as  follows: 

"In  this  order,  and  by  this  succession,  the  ecclesiastical  tradition  from  the 
apostles,  and  the  preaching  of  the  truth  have  come  down  to  us.  And  this  is 
most  abundant  proof,  that  there  is  one  and  the  same  vivifying  faith,  which  has 
been  preserved  in  the  church,  from  the  apostles  until  now,  and  handed  down 
in  truth." — Irenceus  adv.  Hcer.  3.  3. 

In  the  time  of  Tertullian,  some  twenty  years  later, 
the  Roman  bishops  issued  peremptory  edicts,  and  ap- 
pealed to  the  authority  of  their  predecessors. '  They 
called  themselves  bishops  of  bishops;  episcopi  epis- 
coporum. a 

Tertullian  himself,  was  scarcely  less  explicit  than 
Irenaeusr 

"Since,  moreover,"  he  says,  "you  are  close  to  Italy,  you  have  Rome,  from 
which  there  comes,  even  into  our  hands,  the  very  authority.  How  happy  is 
its  church,  in  which  apostles  poured  forth  all  their  doctrine,  along  with  their 
blood!  Where  Peter  endures  a  passion  like  his  Lord's!  Where  Paul  wins 
his  crown -in  a  death  like  John's!  Where  the  apostle  John  was  first  plunged, 
unhurt,  into  boiling  oil,  and  thence  remitted  to  his  island-exile!  See  what 
she  has  learned,  what  she  has  taught,  what  fellowship  she  has  had,  even  with 
churches  in  Africa!  One  Lord  God  does  she  acknowledge,  the  Creator  of  the 
Universe,  and  the  Christ  Jesus  of  the  Virgin  Mary,  the  Son  of  God,  the  Cre- 
ator, and  the  resurrection  of  the  flesh.  The  law  and  the  prophets  she  unites 
in  one  volume,  with  the  writings  of  evangelists  and  apostles,  from  which  she 
drinks  in  her  faith;  this  she  seals  with  the  water,  arrays  with  the  Holy  Ghost, 
feeds  with  the  eucharist,  cheers  with  martyrdom;  and  against  such  a  disci- 
pline thus  she  admits  no  gainsayer." — Tertullian,  Prescription  against 
Heretics,  ch.  06. 

This  passage  is  evidence,  not  only  of  the  supremacy 
of  the  Roman  Church,  but  that  the  New  Testament 
then  in  circulation,  had  been  compiled  under  the  same 
authority.  The  New  Testament  of  Marcion,  consisting 
of  the  Gospel  and  the  Apostolicon,  had  been  superseded 
by  a  larger  collection,  containing  the  Acts  of  the  Apos- 
tles, the  Revelation  of  John,  a  larger  number  of 
Epistles  of  Paul,  and  in  place  of  the  one  gospel,  of 

(1.)  Tert.  De  Virg.  Velandis.  (2.)  Ibid.  Be  Pudicitia,  ch.  1. 


THE  ROMAN  CATHOL10  HIERARCHY.        425 

Marcion,   four   gospels,  which   were  to  stand  as  four 
pillars,  to  support  the  authority  of  the  Church  of  Rome. 

Irenseus,  while  he  clearly  concedes  the  supremacy  of 
that  church,  at  the  same  time  shows  the  weakness  of 
the  foundation  upon  which  the  supremacy  rested.  He 
declares  that  the  church  had  been  founded  by  Peter 
and  Paul,  and  that  the  episcopacy  had  been  by  them 
committed  into  the  hands  of  Linus.  From  Linus  it 
had  gone  to  Anacletus,  and  "after  him,  in  the  third 
place  from  the  apostles,  Clement  was  allotted  the  bish- 
opric." The  tradition  of  the  Catholic  church  has  been, 
that  Peter  was  the  first  Bishop  of  Rome,  and  that  the 
keys  of  the  kingdom,  as  well  as  the  bishopric,  were  de- 
livered immediately  by  Peter  to  Clement.  This  tradi- 
tion is  in  accordance  with  the  letter  from  Clement  to 
James,  which  was  in  circulation  at  an  early  day,  but  it 
is  not  sustained  by  Irenaeus. 

This  discrepancy  has  been  the  occasion  of  much  dis- 
cussion. The  most  ingenious  explanation  is  given  by 
Rufinus,  the  Latin  translator  of  the  Recognitions.  He 
conjectures  that  Linus  and  Anacletus  merely  assisted 
Peter  in  the  management  of  the  church,  which  was 
still,  at  the  death  of  Peter,  delivered  over  to  Clement. 
But  then  what  becomes  of  the  continuous  "succession," 
dwelt  upon  by  Irenaeus,  in  the  chain  of  which,  two  of 
the  links  consisted  of  Linus  and  Anacletus? 
,  The  difficulty  does  not  end  here.  According  to  Ire- 
na?us,  the  next  bishop  to  Clement,  was  Evaristus.  But 
this  succession,  though  accepted  by  some  Catholic 
writers,  is  found  by  others,  not  to  accord  with  the  tra- 
ditions of  the  church.  Accordingly,  the  Roman  Alman- 
ac, entitled  Gerarchia  Catholica,  interposes  Anacletus 
between  Clement  and  Evaristus.  The  third  bishop, 
the  second,  exclusive  of  Peter,  according  to  this  au- 
thority, was  Cletus,  instead  of  Anacletus,  while  Anacle- 


426       SIXTH  PERIOD.  A.  D.  185  to  A.  D.  200. 

tus  came  after  Clement,  and  ruled  over  the  church 
twelve  years;  from  A.  D.  100  to  112.  Darras,  the  Cath- 
olic historian,  whose  work  received  the  indorsement 
of  Pope  Pius  IX,  has  followed  the  succession  as  given 
by  Irenaeus;  stating  that  his  chronology  is  that  of  the 
Chronologique  deThistoire  Ecclesiastique,  on  the  model 
of  the  great  work  of  the  President  Henault,  on  the 
History  of  France. 

But  this  author  does  not  agree  with  other  Catholic 
authorities.  He  has  the  bishopric  of  Peter  commence 
in  the  year  33.  fixing  the  very  day;  the  29th  of  June. 
This  is  nine  years  earlier  than  the  time  given  in  the 
Almanac,  which  on  this  point  is  supported  by  Alzog's 
Handbuch  der  Kirchengeschichte,  a  book  very  exten- 
sively used  heretofore  among  Catholics,  as  a  text  book 
of  church  history. 

Cletus,  whose  bishopric,  according  to  the  Roman 
Almanac,  ends  in  90,  rules  a  year  longer,  according  to 
Darras,  his  bishopric  ending  A.  D.  91.  Then  comes 
Clement,  his  office  terminating,  according  to  both,  in 
the  year  100.  After  him,  Evaristus,  until  109,  accord- 
ing to  Darras,  but  according  to  the  Almanac,  until  121. 
Then  Alexander,  his  bishopric,  according  to  Alzog  and 
Darras,  ending  in  the  year  119,  but  according  to  the 
Almanac,  in  the  year  132. 

After  Alexander,  the  succession  of  the  pontificates 
was  as  follows,  according  to  these  three  authorities: 

Sixtus,            according  to  the  Almanac,  A.  D.  132  to  142. 

do.                    do.                 Alzog,  "  119  to  127. 

"                    Darras,  "  119  to  128. 

Telesphorus,          "                    Almanac,  "  142  to  154. 

"                    «                   Alzog,  "  127  to  139. 

Darras,  "  128  to  138. 

Hyginus,               "                    Almanac,  "  154  to  158. 

»                      "                    Alzog,  u  139  to  142. 


THE  ROMAN  CATHOLIC 


HIERARCHY.        427 


Hyginus,      acccording  to 
Pius  I,  " 


Anicetus, 


Soter  or  Soterus,  " 
ti  « 


Eleutherus, 


Victor  I, 

M 


Darras, 

Almanac, 

Alzog, 

DaiTas, 

Almanac, 

Alzog, 

Darras, 

Almanac, 

Alzog, 

Darras, 

Almanac, 

Alzog, 

Darras, 

Almanac, 

Alzog, 

Darras, 


,. 


A.  D.  138  to  142. 
"  158  to  167. 
"  142  to  157. 
"  142  to  150. 
"  167  to  175. 

157  to  168. 

150  to  161. 

175  to  182. 

168  to  177. 

162  to  174. 

182  to  193. 

177  to  192. 

174  to  186. 

193  to  203. 

192  to  202. 

186  to  200. 


Thus,  in  these  eight  pontificates,  there  are  but  two 
points  in  which  any  two  of  the  three  authors  agree; 
the  commencement  of  the  bishoprics  of  Sixtus  and 
Pius.  In  these  particulars,  Darras  agrees  with  the 
Handbuch.  But  the  Handbuch  and  Almanac  do  not 
agree  in  a  single  date;  neither  does  Darras  agree  with 
the  Almanac  in  a  single  date. 

Darras  and  the  Handbuch  give  the  names  of  fourteen 
popes  or  bishops,  previous  to  the  year  200;  the  Almanac 
gives  fifteen. 

If  Irenaeus  be  brought  into  the  comparison,  while  he 
does  not  give  the  dates  of  the  pontificates,  he  differs 
from  all  these  authorities,  in  neglecting  to  say  that 
Peter  was  bishop  of  Rome  at  all.  On  the  contrary,  he 
states  that  the  church  was  founded  by  Peter  and  Paul, 
and  by  them  handed  over  to  Linus. 

If,  during  all  this  time,  the  bishops  of  Rome  had  ex- 
ercised supreme  jurisdiction,  can  it  be  possible,  that 
nowhere  throughout  the  Christian  world,  there  would 
have  been  kept  a  record  of  so  much  importance  as  the 


428     SIXTH  PERIOD.  A.D.  185  to  A.D.  200. 

succession  of  the  supreme  bishops?  Would  it  not 
have  been  possible  to  arrive  at  a  more  harmonious 
result  than  this? 

It  will  have  been  observed,  that  the  Roman  Catholic 
Church  was  established  about  the  same  time,  that  the 
four  gospels  and  the  Acts  of  the  Apostles  were  brought 
into  general  circulation.  When  Serapion,  Bishop  of 
Antioch,  in  the  year  190,  put  aside  the  Gospel  of  Peter, 
and  substituted  in  its  stead  the  four  gospels,  he  was 
engaged  in  the  unification  of  the  church. 

And  it  is  a  significant  fact,  that  Irenaeus,  the  first 
writer  who  mentions  the  four  gospels,  was  the  first  who 
acknowledged  the  supremacy  of  the  Church  of  Rome. 


REVIEW  OF  SIXTH    PERIOD.      429 


CHAPTER    XXXIX. 


REVIEW  OF  THE  SIXTH  PERIOD— TESTIMONY  OF  HEATHEN  WRITEM— 
REVIEW— CONCLUSION. 


REVIEW  OF  SIXTH  PERIOD. — 1.  The  termination  of 
the  sixth  period,  which  closes  the  century,  finds  the 
tour  gospels  and  the  Acts  of  the  Apostles  coming  into 
general  circulation,  with  most  of  the  other  New  Testa- 
ment writings. 

The  condition  of  the  church  in  reference  to  the  New 
Testament  books  at  the  time,  is  well  summed  up  by 
Rev.  Dr.  Davidson,  in  the  closing  paragraphs  to  his  two 
volumes  of  Introduction  to  the  New  Testament: 

"The  following  propositions, "  says  he,  "are  deducible  from  an  impartial 
survey  of  the  history  of  the  first  two  centuries:" 
The  propositions  condensed  are  as  follows : 

1.  Before  A.  D.  170,  no  book  of  the  New  Testament  was  termed  "scripture." 

2.  No  certain  trace  of  the  existence  of  the  fourth  gospel,  till  after  Justin 
Martyr.  [This  proposition  might  with  equal  truth  be  applied  to  the  synoptic 
gospels,  in  their  present  form.] 

8.  The  gospels  of  Matthew  and  Mark,  cannot  be  identified  with  the  "logia" 
of  Matthew,  and  the  things  "said  and  done"  by  Jesus,  which  Mark  wrote, 
mentioned  by  Papias. 

4.  The  writings  of  Paul  were  either  not  used,  or  little  regarded  by  the 
prominent  ecclesiastical  writers  of  the  first  half  of  the  second  century.    After 
A.  D.  150,  they  began  to  be  valued. 

5.  The  present  gospels  did  not  assume  a  canonical  position,  till  the  latter 
half  of  the  second  century. 


430       SIXTH  PERIOD.  A.  D.  185  to  A.  D.  200. 

6.  No  canon  of  the  New  Testament,  i.  e.  no  collection  of  New  Testament 
literature  like  the  present  one,  supposed  to  possess  divine  authority,  existed 
before  A.  D.  200. 

[Davidson's  Introduction  to  the  New  Testament,  vol.  2,  p.  520.  The  last 
proposition  cannot  be  accepted  without  some  hesitation.  The  reader  will  re- 
member the  words  of  Tertullian,  written  about  the  year  200: 

"The  law  and  the  prophets  she  (the  Church  of  Borne)  unites  in  one  volume, 
with  the  writings  of  evangelists  and  apostles,"  &c. 

There  is  reason  to  believe,  that  very  soon  after  the  four  gospels  appeared, 
somewhere  between  the  years  180  and  200,  they  were  published  under  the  au- 
thority and  by  the  direction  of  the  Church  of  Rome,  in  a  volume  with  the  Old 
Testament,  and  with  the  other  New  Testament  books  then  in  circulation.] 

2.  Closely  following  the  introduction  into  general 
circulation,  of  the  hooks  mentioned,  was  the  establish- 
ment of  the  supremacy  of  the  Bishop  of  Kome  over 
the  universal  catholic  church;  the  Gospels  of  John  and 
Matthew  being  used  as  powerful  agencies  in  the  con- 
summation of  that  object.  Not  that  the  gospels  were 
considered  of  higher  authority  than  the  traditions  of 
the  church,  but  those  traditions  themselves  were  es- 
tablished upon  the  firmest  foundation,  by  the  sanction 

,of  gospels  bearing  the  names  of  two  of  the  apostles  of 
Jesus. 

And  here  it  is  worthy  of  remark,  that  while  in  cne 
earlier  gospels,  attributed  to  Luke  and  Mark,  neither  of 
whom  was  an  apostle,  had  been  recorded  the  older 
legends  and  traditions  of  the  churches,  when,  to  aid  the 
Bishop  of  Eome  in  assuming  authority  over  the  entire 
Christian  world,  it  was  thought  necessary  to  have  still 
other  gospels,  they  were  both  attributed  to  apostles  of 
Christ. 

HEATHEN  WRITERS. — Something  is  said  in  almost 
every  complete  work  on  the  canon,  concerning  the  evi- 
dence of  heathen  writers.  Such  evidence  is  absolutely 
of  no  value  in  reference  to  the  canon,  because  no  men-, 
tion  is  found  in  any  heathen  writer,  of  any  of  the 
Christian  writings,  before  they  are  referred  to  by  the 
Christians  themselves. 


GENERAL  REVIEW.  CONCLUSION.       431 

Celsus,  who,  as  quoted  by  Origen,  is  perhaps  most 
relied  upon  as  referring  to  the  New  Testament  books, 
does  not  appear  to  have  written  the  work  cited  by 
Origen,  "The  True  Word,"  until  early  in  the  third 
century. 

There  is,  however,  important  evidence  concerning 
the  life  and  death  of  Jesus  at  the  time  claimed  by  the 
Christians;  facts  which  have  been  disputed  by  some 
learned  writers. ' 

GENERAL  REVIEW — CONCLUSION. — In  taking  a  general 
review  of  the  first  hundred  and  seventy  years  of  the 
Christian  religion,  the  first  thing  that  strikes  the  mind, 
is  the  dearth  of  material,  from  which  to  construct  a 
reliable  history.  It  is  seen  at  once,  how  much  must 
rest  upon  probability  in  its  different  degrees — how 
much  must  be  relegated  to  the  province  of  speculation. 
The  works  of  the  only  church  historian  who  wrote 
during  that  period,  lost  or  destroyed — the  few  frag- 
ments that  are  left,  being  of  comparatively  no  value— 
the  writings  of  Porphyry  and  others  who  wrote  against 
Christianity,  and  those  of  the  heretic  Christians,  all  de- 
stroyed— there  remain  only  the  works  of  some  of  the 
orthodox  fathers,  and  the  text  of  those  in  a  mutilated 
and  corrupted  condition. 

As  from  a  few  bones,  the  scientist  can  re-construct 
the  entire  anatomy,  so  from  these  fragments  can  the 
historian  arrive  at  the  frame-work  of  the  orthodox  re- 
ligion of  the  second  century.  But  the  complete  and 
living  form  of  Christianity  is  wanting. 

With  the  exception  of  the  epistle  of  Clement  of 
Rome,  written  near  the  close  of  the  first  century,  and 
a  few  scattering  writings  afterward,  there  is  but  little 
in  the  fathers  of  that  day,  to  remind  one  of  the  pure 

(1.)  See  Appendix,  I. 


432       SIXTH  PERIOD.  A.  D.  185  to  A.  D.  200. 

and  lofty  morality  of  Jesus,  or  the  fervid  utterances 
of  the  apostle  to  the  Gentiles.  The  fathers  of  the  sec- 
ond century  were,  with  united  energies,  engaged  in 
the  work  of  suppressing  heresy.  Justin  Martyr  was 
writing  against  the  Jews,  Tertullian,  against  Marcion, 
and  Irenseus  against  all  the  heretics.  This  raid  against 
those  who  differed  from  the  established  faith,  left  but 
little  time  to  cultivate  the  more  kindly  Christian  graces* 
and  finally  culminated  in  the  establishment  of  a  power 
which  should  be  competent  for  the  suppression  of 
heresy  by  force. 

Another  thing  that  strikes  the  attention,  in  a  com- 
prehensive  review  of  the  period,  is,  the  ignorance  and 
superstition,  even  of  the  most  enlightened,  and  best 
educated  of  the  fathers.  Their  bigotry  has  been  no- 
ticed— their  ignorance  and  superstition  were  no  less. 

With  rare  exceptions,  they  were  men  who  utterly 
despised  that  learning  of  the  heathen,  which  consisted 
in  attempts  to  ascertain  the  laws  of  the  material  uni- 
verse. Construing  in  the  narrowest  and  strictest  sense, 
the  maxim,  that  the  wisdom  of  this  world  is  foolish- 
ness with  God,  they  confined  themselves,  almost  exclu- 
sively, to  an  exposition  of  the  Jewish  scriptures,  and 
of  the  sayings  of  Christ,  construed  in  the  light  of  those 
scriptures;  drawing  oftentimes,  in  the  application  of 
the  prophecies,  the  most  fanciful  and  whintsical 
analogies. 

Their  credulity  was  unbounded.  They  had  a  sublime 
disregard  for  truth;  not  so  much  fromx  perversity,  as 
from  carelessness,  and  indifference  to  its  sacred  char- 
acter. Their  unscrupulousness  when  seeking  for  argu- 
ments to  enforce  their  positions,  is  notorious;  as  well 
as  the  prevalence  among  them,  of  what  are  known  as 
pious  frauds.  Jones,  himself  a  zealous  Christian  wri- 
ter, says,  that  Justin  Martyr,  Clemens  Alexandrinus- 


GENERAL  REVIEW.  CONCLUSION.       433 

and  Lactantius  made  use  of  testimonies  out  of  forger- 
ies and  spurious  books,  to  prove  the  very  foundation  of 
the  Christian  Re veMion;1  and  it  is  believed  on  good 
grounds,  that  Irenseus  was  no  better.  This  father, 
while  engaged  in  the  introduction  of  gospels  which 
show  that  the  ministry  of  Christ  lasted  from  one  to 
three  years,  not  longer  than  three  and  a  half,  himself 
declares  that  it  lasted  about  twenty  years,  and  that  he 
had  the  tradition  from  the  elders  of  Asia,  who  had  ob- 
tained it  from  John  and  the  other  apostles. 

Such  is  the  material  at  the  hands  of  the  historian. 
Of  course  he  cannot  rely  implicitly  upon  the  unsup- 
ported assertion  of  any  such  writer,  for  the  truth  of 
any  historical  fact  whatever.  In  every  instance,  he  is 
obliged  to  scrutinize  carefully,  and  endeavor  to  ascer- 
tain whether  any  ulterior  motives  may  have  prompted 
whatever  statement  may  be  under  consideration.  If 
he  can  find  none,  and  the  fuct  stands  uncontradicted 
by  other  writers,  it  is  cautiously  accepted.  Under  such 
circumstances,  progress  is  slow  and  uncertain.  The 
most  that  any  writer  can  hope  to  accomplish,  is  to  place 
in  proper  shape,  what  is  already  known,  and  to  estab- 
lish here  and  there  a  landmark,  for  the  benefit  of  sub- 
sequent historians. 

In  conclusion,  as  the  result  of  this  investigation,  it 
may  be  repeated,  that  no  evidence  is  found,  of  the  ex- 
istence in  the  first  century,  of  either  of  the  following 
doctrines;  the  immaculate  conception — the  miracles 
of  Christ — his  material  resurrection.  No  one  of  these 
doctrines  is-  to  be  found  in  the  epistles  of  the  New 
Testament,  nor  have  we  been  able  to  find  them  in 
any  other  writings  of  the  first  century. 

As  to  the  four  gospels,  in  coming  to  the  conclusion 

(1.)  Jones,  vol.  1,  p.  374. 


434       SIXTH    PERIOD.  A.  D.  185    to    A.  D.  200. 

that  they  were  not  written  in  the  first  century  ,.we  have 
but  recorded  the  conviction  of  the.  more  advanced 
scholars  of  the  present  day,  irrespective  of  their  reli- 
gious views  in  other  respects;  with  whom,  the  question 
as  now  presented  is,  how  early  in  the  second  century 
were  they  composed? l 

Discarding,  as  inventions  of  the  second  century, 
having  no  historical  foundation,  the  three  doctrines 
above  named,  and  much  else  which  must  necessarily 
stand  or  fall  with  them,  what  remains  of  the  Christian 
religion? 

All  that  is  of  any  value — all  that  is  in  harmony  with 
the  immutable  laws  of  the  universe,  still  remains.— 
We  have  still  the  divine  teachings  of  Christ.  The 
more  important  of  these,  though  more  or  less  interpo- 
polated  and  corrupted,  have  been  preserved  and  handed 
down,  both  by  tradition  and  in  writing;  and  unlike 
the  books  referred  to,  can  be  traced  back  to  well  au- 
thenticated records  of  the  first  century. 

These  teachings  impress  upon  the  mind  and  heart, 
the  highest  and  purest  form  of  morality.  They  have 
never  been  improved  upon  by  any  theological  specula- 
tions. After  all  the  systems  of  theologians  shall  have 
passed  away,  they  will  stand  forth,  shining  brighter 
and  brighter,,  even  unto  the  perfect  day. 

(1.)  Dr.  Davidson  does  not  think  either  of  the  four  gospels,  in  its  present 
form,  written  before  the  year  100.  The  Gospel  of  John,  not  before  150.  See 
his  Introduction  to  the  New  Testament. 


APPENDIX. 

I. 

JESUS  CHRIST  AS  A  HISTORICAL  PERSONAGE. 


Some  able  writers,  observing  the  confusion  and  uncertainty  existing  in  the 
chronology  of  nearly  all  the  events  connected  with  the  early  history  of  Chris- 
tianity, have  doubted  whether  such  a  person  as  Jesus  Christ  lived  at  the  time 
alleged.  These  doubts  have,  in  some  instances,  been  expressed  by  writers 
of  much  learning,  and  cannot  well  be  disregarded. 

There  are  three  good  and  reliable  witnesses  of  the  first  century;  one  a 
Christian,  one  a  Jew,  and  the  other  a  heathen: 

1.  PAUL. — The  Epistles  of  Paul  stand  out  as  a  fact,  utterly  unexplainable, 
and  incomprehensible,  except  upon  the  hypothesis  of  the  life  and  suffering 
of  the  central  figure  of  them  all. 

That  Paul  wrote  his  Epistles  in  the  first  century,  is  attested  by  Clement 
of  Rome,  A.  D.  97,  who  refers  to  one  of  them  expressly,  and  by  tne  fathers 
and  writers  of  the  first  half  of  the  second  century,  particularly  Marcion,  who, 
about  145,  made  a  compilation  of  those  then  in  circulation;  ten  in  number. 

2.  JOSEPHUS;  who  gives  an  account  of  the  death  of  James,   the  brother 
of  Jesus,  in  the  9th  chapter  of  the  20th  book  of  the  Antiquities.     While  nar- 
rating the  particulars  of  the  death  of  James,  he  speaks  of  him  as  "the  broth- 
er of  Jesus  who  was  called  Christ.11     We  know  of  no  good  reason  for  doubt- 
ing the  authenticity  of  this  passage. — [See  ante,  pp.  34,  35.] 

3.  TACITUS;   who,  in  the  44th  chapter  of  the  15th  book  of  the  Annals, 
speaks  of  Christus,  "who,  in  the  reign  of  Tiberius,  was  put  to  death  as  a 
criminal,  by  the  procurator,  Pontius  Pilate." — [See  p.  330. J 

II. 

ZACHARIAS. 

There  were  four  persons  by  that  name,  who  have  been  referred  to  in  the 
apocryphal  and  canonical  gospels,  and  in  the  writings  of  the  fathers,  in  such 
an  indiscriminate  manner,  as  to  create  great  contusion. 

1.  Zacharias  or  Zechariah,  the  son  of  Jehoida.     He  was  stoned  to  death,  m 
the  court  of  the  temple."— 2.  Chron.  24.  20,  21. 

2.  Zacharias  or  Zechariah,  the  prophet,  who  was  the  son  of  Berechiah. — 
Zech.  1.1.    We  have  no  account  of  his  death. 

3.  Zacharias,  father  of  John  the  Baptist. 

In  the  Protevangelion,  it  is  stated  that  because*  he  would  not  disclose  the 
hiding  place  of  his  son  John,  who  had  been  concealed  from  Herod,  he  was 
murdered  "in  the  entrance  of  the  temple."  [See  ante,  p.  130.] 

This  account  is  referred  to  and  accredited  by  the  earlier  fathers,  including 
Tertullian  and  Origen.  It  does  not  appear  who  was  the  father  of  this 
Zacharias. 

4.  Zacharias,  the  son  of  Barouchos,  who  was  murdered  inside  the  temple, 
about  A.  D.  69.— [Josephus,  Jewish  War,  bk.  4,  ch.  5,  4.] 

Thus  it  will  be  seen,  that  three  of  the  persons  by  that  name,  were  put  to 
death  in  or  near  the  temple.  Of  these,  the  first  was  the  son  of  Jehoida;  the 
father  of  the  second,  not  named,  and  the  third  was  the  son  of  Barouchos. 
This  comes  the  nearest  to  the  description  of  the  Zacharias  mentioned  in 
Matt.  23.  35.  We  have  therefore  adopted  the  opinion  of  able  writers,  who 
consider  the  last  the  one  referred  to  by  the  author  of  Matthew. 


GEN  ERAL       INDEX. 


(The  figures  in  bracketts  indicate  the  year  when  the  person  lived  or  flour- 
ished.) 


Aaron,    the   High  Priest,    John    the 
Baptist  of  the  family  of,  60. 

Abbott  Prof.,  doubtful  passages,  188. 

Abuli'aragius,  [1256],  168,  169. 

Abgarus,  King  of  Edessa,  first  picture 
of  Christ  sent  to,  196; 
correspondence  with  Christ,  287; 
4*    probably  a  forgery,  295. 

Abraham,  worshiped  by  heathen  em- 
perors, 100. 

Acosta  Father,   [1640],  391. 
ActaBon,  388. 

Accommodation,   a  mode  of  constru 

ing  scripture,  145. 
Acts  of  the  Apostles ,  when  broughi 

into  general  circulation,  429; 

not  historical,  23,  369-372; 

not  referred  to  by  the    apostofic 

fathers,  55;  Cambridge  MS.  con 

tains  600  interpolations,    187; 

not  in  Marcion  s  N.  T.,  241; 

critically  considered,  369-872; 

referred  to  in  Murator'nfrag.,  412 

references  to  passages  in,  105,  288 

289,  &56; 

its  relation  to  Roman  Catholicism, 

400,  401,  424,  428. 

Acts  and  Martyrdom  of  Andrew,  ab- 
stract of,  125. 

Acts  of  Andrew  and  Matthias,  125. 
'•    of  Barnabas,  124. 
44    of  John,   89. 

"    of  the  Apostles,  by  Lucius,  369. 
4<    of  Paul  and  Thecla,  23, 124,  369. 
"    of  Peter,  89. 

"    of  Philip,  369;  abstract  of,  125. 
44   of  Peter  and  And.  31,  89, 125,  369. 
Acts  of  Peter  and  Paul,  124,  369; 
containing  Letter  of  Pontius  Pi- 
late, 218;  also  account  of  Peter  and 
Simon   Magus  before  Nero,    111, 
112,  113. 


Acts  of  St.  Mary,  89. 

Acts  of  the  Holy  Apostle  Thomas ,  125. 

Acts   and  Martyrdom  of  St.  Matthew, 

Acts  of  Pilate,  126,  214,  218,  332,  333, 
374;  one  of  the  three  most  ancient 
pels  of  the2d  century  extant, 
128;  abstract  of  the  gospel,  and  its 
standing  with  the  fathers,  177- 
185;  compared  with  the  canonical 
gospels,  186-212;  mentioned  by 
Justin  Martyr,  270,  274,  275,  276; 
written  before  any  of  the  canoni- 
cal gospels,  296;  contains  the  most 
reliable  account  of  the  crucifixion, 
331;  Erasmus  thought  it  was  writ- 
ten before  Luke,  344;  contains  the 
shortest  and  probably  the  oldest 
accounts  of  the  miracles  attribu- 
ted to  Christ,  189-198;  newly  dis- 
covered Acts  of  Pilate,  220,  221. 

Africanus.     See  Julius. 

Agrippa  Castor,  [130],  223;  sketch  of, 
'I'll ;  wrote  against  Basilides,  his 
writings  lost  or  destroyed,  227, 402. 

Agrippa  the  Great,  was  brother  of 
Herodias,  17. 

.Eons,    222,  325. 

Ahaz,  King  of  Judah,  142,  14a 

Alvarez  Semedo,    387. 

Alford,  Gr.  Test.,  35. 

Alfonsa  Sonsa,  174. 

Alexander  Abonotichus,  [2d  century], 

101 ;  sketch  of  him  by  Lucian,  114, 

115,  282. 

Ylexander,  Bishop  of  Rome,  426. 
Vlexander,  Era  of,  154. 
Alexander  Dr.  on  Hieronymian  Ver- 
sions of  N.  T.,  305. 

Alexandrians,  Epistle  to,  [Supposed  to 
be  Ep.  to  the  Heb.],  412. 

Albinua,  Procurator  of  Judaea,  35. 


438 


GENERAL    INDEX. 


Alzog,  232,  425-427. 

Alexander,  statue  of,  282. 

Alcestis,  rescued  from  death  by  Her- 

cules,   388. 

Amasis,  King  of  Egypt,  95. 
Ammianus  Marcellinus,  a  writer,   3d 

century,  282,  404. 
Amelias,  an  ancient  Greek  writer,  390. 
Ambrose,    Latin    father    of  4th  cen- 

tury, 10,  83,  131,  343. 
Amuphis,  an  Egyptian  magician,  122. 
Antonius,  an  ascetic,  [3d  cent.],  75. 
Annas  and  Caiaphas,  High  Priests,  15, 

16,  179,  183,  185,  209. 
Anius,  the  High  Priest,  388. 

Anna,  the  grandmother  of  Jesus,  128, 

129. 

Anna,  the  prophetess,  see  Hannah. 
Antoninus  Pius,  Emperor,  [138  to  161], 

267,  295. 

Ananus,  High  Priest,  35. 
Anicetus,  Bishop  of  Rome,  398,   407, 

421,  427. 

Antonius,  father  of  Simon  Magus,  106. 
Anacletus,  Bishop  of  Rome,  423,  425. 
Antonine  column,  sculpture  on,  123. 
Ananias  and  Sapphira,  28. 
Announcement  to  Mary,  129,  135,  136, 

162,  271,  321. 

Andrew,  the  Apostle,  59,  356. 
Anonymous  Writings,  228,  229. 

Antinous,  the  favorite  of  Hadrian,  wor- 

shiped as  a  god,  116. 
Angels  in  the  Jewish  system,  117,  118. 
Antiquity  of  Christian  Doctrines,  387 

-391. 

Apollo,  115,  390. 
Apollonius,  Christ'n  writer,  [3d  cent.], 

284. 
Apollonius,  of  Tyana,  [1st  cent.],  114, 

116,  282,283,374,387,388;  Biog- 

raphy of,  by  Philostratus,    90-99; 

estimate  of  his  character  by  differ- 

ent writers,  99-  101;  extracts  from 

his  epistles,  101-103. 
Apocalypse  of  John,  in  N.  T.,  36,  124, 

269,  270,  413,  424;  not 


nerally 

received  by  the  ancients,  33;  omit- 
ted from  the  canon  by  the  Asiatic 
churches  34;  reference  to  passages 


in,  86, 279;  supposed  to  have  been 
written  by  John  the  presbyt'r,  228; 
not  in  Marcion's  New  Test.,  241. 

Apocalypse  of  John  (another),  89,  124. 

Apocalypse  of  Esdras,  124. 

Apocalypse  of  Paul,  89,  124. 

of  Moses,  124. 
"  of  Cerinthus,  33. 

of  Peter,  89,  413. 
"          of  Bartholomew,  89. 

Apocryphal  Gospels,  and  Writings, 
79-89,  124,  227,  310,  405,  410. 

Apocryphal  Acts,  Epistles,  Revela- 
tions, &c.,  89,  124. 

Apostolic  Fathers,  37-55,  232. 

Apuleius,  pagan  philosopher,  of  the 
2d  century,  116. 

Apostles  of  Christ,  20-36,  417,  433. 
Apelles,  [160],  a  Gnostic  leader,  sketch 

of,  280,  281?  his  writings  lost,  404. 
Aquila,  brother  of  Clement  of  Rome,. 

40,  106,  107. 

Archelaus,  King  of  Judssa,  149,.  161, 
322. 

Aristides,  [126],  author  of  an  Apolo- 
gy, 402;  sketch  of,  225,  226;  Epis- 
tle to  Diognetus  attributed  to,  288.. 

Aristides,  the  Sophist,  [176],  370,  371. 

Arnobius,  Christian  writer,  early  in 
4th  cent.,  121. 

Artemon,  [200],  415,  416. 

Aretas,  King  of  Petraea,  18; 

Aristeas,  of  Proconnesus,  116. 

Aristo,  of  Pella,  [175],   393,  394. 

Aristotle,  92,  166,  301,  391,  396. 

Aristion,  [130],  228,  236,  402. 

Arian  Controversy,.  415. 

Asterius  Urbanus,  [188],.  411. 

Asterius,  writer,  [4th  cent.],.  196. 

Asceticism,  72-75. 

Atonement,  the,  381,  382,  389. 

Athenagoras,  [177],  an  Athenian  phi- 
losopher, and  Christian  writer, 
267,  268,  282;  sketch  of,  396;  held 
to  a  material  resurrection,  375. 

Athanasius,  [373],  152, 

Augustus  Caesar,  123,  139,  154,  387- 

Aurelian,  [Emp.  270-275],.  100.. 


GENERAL    INDEX. 


439 


Austin,  [600],  Christ'n  writer,  132, 280. 
Aulus  Gellius,   early  in  2d  century, 

282,  283,  404. 
Aurelius,    Marcus,    [Emp.,  161-180], 

45,  122,  268,  396,  420. 
Aurelius,  Lucius  Commodus,  268. 

Augustine,  [420],  80,  239,  307,  343, 
356,  397;  relates  astonishing  mir- 
acles, 122;  discussion  with  Faus- 
tus,  the  Manichaean,  298-303;  his 
explanation  of  the  genealogy  of 
Christ,  320;  developed  the  doc- 
trine of  original  sin,  and  inherited 
guilt,  382." 

Avenging  of  the  Savior,  220. 

Baring-Gould,  Rev.  S.,  11,  12,  58,  75, 
79,  82,  83,  84,  86,  88,  225,  241, 
243,  244,  392;  exonerates  Mar- 
cion  from  having  corrupted  the 
Gospel  of  Luke,  252,  253. 

Baptism,  384,  385,  386;  form  of,  was 
immersion,  '384;  change  from  im- 
mersion to  sprinkling,  391. 

Baptism  of  Jesus,  15,  60,  62,  151,  152, 
159,  274,  280,  315. 

Baptizing  women,  23. 

Baptizing  by  women,  '23:  taught  and 
permitted  by  Marcion,  240.  241; 
also  by  a  sect  of  Montanists,  284. 

Barachiah,  (Barachias),  63. 

Bardanes,  93. 

Basil,  [375],  388. 

Basnage,  thought  Luke  the  first  of  the 

canonical  gospels,  ?45. 
Bacchylus  of  Corinth,  [180],  sketch  of, 

397,  398,  422. 

Bardesanes,  [180],  sketch  of,  397. 
Bayle,  M.,  100. 
Barnabas,  [1st  century],  85,  86,  226; 

preaches  at  Rome,  40. 

Barnabas,  Epistle  of,  [130],  84,  85, 
226,  227,  232;  no  evidence  for  the 
N.  T.,  53;  attributed  by  the  fath- 
ers to  the  companion  of  Paul,  226 ; 
such  authorship  rejected  by  mod- 
ern scholars,  io. ;  one  of  the  first 
books  mentioning  the  miracles  of 
Christ,  374;  the  author  a  millen- 
anan,  384. 

Basilides,  [125],  a  famous  Gnostic,  80, 
81,  222,  227,  234,  402;  Irenseus' 
account  of  his  doctrines,  224; 


sketch  of,  223,  224;  is  said  to  have 
written  a  commentary  on  "the 
gospel,"  in  24  books,  223,  401; 
not  a  reliable  witness  for  the  four 
gospels,  224;  maintained  that 
Christ,  being  innocent,  could  not 
endure  penal  suffering,  381. 

Barsabas,  236. 

Barabbas,  63,  200,  312,  331. 

Baronius,    [15881,   65,   99,    123,  132, 

229,  351. 

Bartholomew,  36,  80,  81,  125,  068. 
Baldseus,  170,  171. 
Bopadeva,  [12th  century],  175,  176. 
Bellarmine,  [1600],  343,  351. 
Berenice,  388. 

Berwick,  Rev.  Edward,  [1809],  91. 
Beausobre,  [1734],  65. 
Bede,  Venerable,    [734],  80,  83,  281, 

344. 

Beryllus,  [200-244],  415. 
Bhagavat  Purana,  170,  171,  172,  174; 

antiquity  of,  175,  176. 
Bible  Revision,  188. 
Bishops  of  Rome  to  the  year  200,  425- 

428. 

Blastus,  [177],  notice  of,  395. 
Blount,  Charles,  [1680],  a  celebrated 

deist,  91. 
Bleek,  a  German  writer,  47. 
Book  of  Enoch,  117. 
Book  of  the  Helkesaites,  87. 
Book  of  Joseph,  the  High  Priest,  147. 
Book  of  James,    see  Protevangelion. 
Book  of  Tobit,  117. 
Book  of  John,  concerning  the  falling 

asleep  of  Mary,  124. 

Bolingbroke,  [1740],  52,  53. 
Bossuet,  [1688],  371. 
Book  of  Wisdom,  413. 
Bretschneider,  [1830],  355. 
Brahma,    first  person  in  the  Hindoo 
Trinity,  388,  389. 

Brahmins,  93,  96,  174,  176,  391. 
Bunsen,  [1850],'  23. 
Buddha,  166. 
Burton,  [18:33],  268. 
Byzantius,  229. 


440 


GENERAL    INDEX. 


Caius,  [210],  30,  394. 
Carpocrates,  [135],    60.  233,  283,  no- 
tice of,  and  his  doctrines,  230,  231 

Cassiodorus,  [550],  historian,  196. 

Cainites,  84. 

Canon  of  the  N.  T.,  76,  77. 

Cave,  [1700],  a  writer,  411. 

Cave,  Christ  born  in  a,  129,  130,  132, 

139,  141,  144,  146,  148,  154,  155, 

156,  171,  273. 
Catholic  Church,  373,  413. 
Caiaphas,  High  Priest,    15,    16,  147, 

179,  214. 

Capuanus  Catena,  |455],  54. 
Canticles,  Book  of.  62. 
Cassianus,  Julius,  [190],  71,  411. 
Camerarms,  80. 

Caracalla,  Enip.,  [211-217],  98, 100. 
Casting  out   Demons,    117,  120,  121, 

Cambridge  Manuscript,  [MS.  Bezse], 
187,  370. 

Celsus,  [210],  101,  114,  431. 

Celibacy  taught  in  the  Gospel  of  the 
Egyptians,  77;  also  by  Saturni- 
nus,  223. 

Cephas,  29,  334. 

Cerdo,  or  Cerdon,  a  Gnostic,  [140],  no- 
tice of,  231. 

Cerinthus,  [145],  a  celebrated  Gnostic, 
31,  32,  33;  held  that  Jesus  was 
the  real  son  of  Joseph,  60,  234; 
sketch  of,  233,  234;  had  a  gospel 
and  a  revelation,  234;  Toland 
thought  he  might  have  written  the 
Gospel  of  John,  234:  Irenaeusand 
Jerome  assert  that  John  wrote  a- 
gainst  him,  234,  357;  his  works 
lost  or  destroyed,  403. 

Cerinthians.  used  the  Gospel  of  the 
Hebrews,  59. 

Centurio,  182,  193,  194. 

Chromatius,  [400],  a  Bishop,  215- 
217. 

Chrishna.  [B.  C.  1156],  170-174, 
175/387,  388;  parallel  between 
Chrishna  and  Christ,  171;  antiq- 
uity of  the  legends  concerning, 
175,  176. 

Chimalinan,  mother  of  Quexalcote,  389. 

Chrysostom,  [407],    10,  46,    131;   his 


testimony  concerning  the  Acts  of 
the  Apostles,  370. 

Chronicles  of  Hegesippus,  406-408. 

Christ,  see  Jesus  Christ. 

Christus,  330. 

Christ  and  Abgarus,  alleged  corres- 
pondence between,  287,  295. 

Christian  women,  22,  23. 

Churches  of  Vienne  and  Lyons,  Epis- 
tle from,  [177],  395. 

Christian  Era,  date  of,  when  and  by 
whom  established,  330. 

Charinus,  183,  184. 

Church  of  Corinth,  4,  27,  418. 

Church  of  Lyons,  420. 

Church  of  Rome,  408,  409,  418,  419, 
430;  founded  by  Peter  and  Paul, 
417. 

Church  at  Sinope,  3,  4. 

Church  of  Philippi,  418. 

Church  of  Rhossus,  7. 

Church  of  Ephesus,  418. 

Church  of  Thyatira,  34. 

Chrysippus,  [B.C.  230],  a  Greek  phi- 
losopher, 92. 

Circumcisi9n,  insisted  upon  by  Jewish 
Christians,  384. 

Circumcision  of  Jesus,  see  Jesus 
Christ. 

Oicero,  [B.  C.  50],  301,  391. 

Claudius  Apollinaris,  [178],  a  Chris- 
tian writer,  122,  123;  notice  of, 
396,  397. 

laudius,  Emp.,  [41  to  54],  32,  105. 
leomecles,  of  Astypalaea,  a  miracle- 
worker,  116. 
letus,  Bishop  of  Rome,  425,  426. 

Clement  of  Rome,  [97],  sketch  of,  37- 
43;  when  Bishop  of  Rome,  423, 
424,  425,  426;  his  views  concern- 
ing the  resurrection,  26,  27,  55, 
375,  376;  says  nothing  of  the  im- 
maculate conception,  or  of  the 
miracles  of  Christ,  28;  not  a,  wit- 
ness to  the  four  gospels,  37-39, 
52,  53;  his  treatment  of  heretics, 
42,  54;  the  keys  of  the  kingdom 
given  to  him,  by  Peter,  at  Rome, 
29,  367. 

dement  of  Rome,  Epistle  to  the  Co- 
rinthians, (called  the  First  Epistle 


GENERAL    INDEX. 


441 


of  Clement),  2,  23,  37-43,  53,  84, 
85,  382,  407,  431;  2d  Epistle 
to  the  Corinthians,  attributed  to 
Clement,  [150-200],  39,  71.  416; 
Clement  to  James,  Epistle,  29,  39, 
367,  425;  the  foundation  of  the 
Inquisition,  29;  Epistle  of  Clem- 
ent in  praise  of  Virginity,  39;  the 
Canons  attributed  to  him,  39; 
also  Apostolic  Constitutions,  39; 

Clementines,  or  Clementine  Writings, 
.  39,  66,  67,  86,  238,  416; 
attributed  to  Clement,  consisting 
of  Epitome,  39,  2:38;  Homilies. 
:'/.),  105,  238,  and  Recogni- 
tions; see  "Recognitions":  Gos- 
pel of  the  Hebrews  used  in  the 
Clementine  writings,  86,  233. 

Clementine  Gospel,  probably  the  Gos- 
pel of  the  Hebrews,  86. 

Clement,  mother  of,  385,  386. 

Clemert  of  Alexandria,  [200],  66,  72, 
'.  398,  406,  409,  412, 
414,  417-120.  4:52;  references  to, 
and  quotations  from  his  writings. 
10,  24,  57,  70,  71,  76,  77.  84, 
85,  120,  170,  226,  229,  231,  232, 
319,  368,  383,  411,  414;  some 
of  his  lost  works,  409,  410:  held 
to  the  spiritual  view  of  the  resur- 
rection, 376;  denied  the  eternal 
duration  of  future  punishment, 
383. 

Council  of  Nice,  [325] ;  doctrine  of  the 
trinity  established,  379. 

Council  of  Laodicea,  [305].  forbade  the 
ordination  of  women,  22;  exclud- 
•  •<!  the  Apocalypse  from  the  canon, 

'  ''T. 

Council,  Italian,  called  by  Victor,  418, 
419,  422. 

Councils,  Local,  ibid. 

Constantius  Porphyrogenitus.  196. 

Constantino.  Emp.,  [30<>-337],  33, 
:  by  his  edict  the  works  of  Por- 
phyry were  burned,  '294, 

Codex  Bezae.  see  Cambridge. 
Confucius,  [B.  C.  598],  Magi  attended 

his  birth,  from  a  distance,    :>*7; 

golden  rule  taught  by,  :>91. 

Confession  and  Remission  of  Sins,  390. 

Commodus,  Emp.,  [180  to  192],  396, 

398. 
Credner,  [1836],  8,  11,  13,  2:38,    270, 

278,  351. 


Creation  out  of  nothing,  taught   by 

Hernias,  [145],  383. 
Crucifixion  of  Jesus,  See  Jesus  Christ. 
Cureton,  Prof.  [1845],  43,  229. 
Cyrenius  and  the  Taxing,    154,    268, 

272,  273,  291,  322.  323. 
Cyril,  Bishop  of  Jerusalem,  [375],  10, 

33,  131,  152. 
Cyprian,  [250],  121,  274. 

Dardanus,  166. 

Damis,  [1st  cent.],  91,  93,  96,  97,  99. 

Damascene,  [725],  132. 

Damasus,  [366],  307. 

Darius  Hystaspes,  [B.  C,  500],  166. 

I  larras,  [1855],  414,  422,  426,  427, 

Daille,  81. 

Davidson,  Dr.,  6,  25,  31,  32,  33,  34, 
35,  44,  45,  76,  224,  227,  235,  237, 
238,  269,  275,  278,  303,  304,  308, 
357,  417,  418,  429,  430,  434. 

De  Wette,  [1825],  243. 
Descent  into  Hell,  184. 
Death  of  Pilate,  219. 
Demetrius,  a  philosopher,  of  the  first 
century,  97,  98. 

Demetrius,     Bishop    of    Alexandria, 

[195],  422. 

Desposyni,  see  Genealogies. 
Descent  from  the  Cross,  by  John,  86. 
Demi-Ourgos,  105,  240. 
Demas,  201-204. 
Dionysius,  Bishop  of  Corinth,    [175], 

:'IO:  notice  of,  394. 
Dionysius,  Exiguus,  [525],  330. 
Discussion  between  Peter  and  Simon 

.Magus,  107-110. 

Dion  Cassius,    [229],    90,    122,    123; 

what    he    says     of    Apollonius, 

98;  ofMarcia,  398. 
Diocletian,  Emp.,  [284-305],  308. 
Dialogue  between  Jason  and  Papis- 

cus,  393,  394. 
Diognetus,  Epistle  to,  [140],      notice 

of,  238. 
Divinity    of  Christ,  20,  278,354,  355, 

388,  400,  416;  origin  and  history 

of  the  doctrine,  376  to  379. 
Diatessaron,  284,  285,  297,  405. 


442 


GENERAL    INDEX. 


Diapente,  285. 

Dositheus,  "The  Standing  One,"  106, 
107. 

Bodwell,  Dr.  [1700],  124,  295,  419. 

Bellinger,  Br.  [1867J,  23,  24,  26,  386; 
wnat  he  says  as  to  the  punishment 
inflicted  by  Peter,  28. 

Bocetae,  a  sect  of  Gnostics,  who  be- 
lieved that  Jesus  and  Christ  were 
different,  11,  280. 

Bonaldson,  Br.  [I860],  396,  397,  413. 

Bomitian,  Emp.,  [81  to  96],  32,  96,  97, 
116,  388,  406,  407;  his  assassina- 
tion at  Rome  detailed,  at  the  same 
time  at  Ephesus,  by  Apollonius  of 
Tyana,  98. 

Bomna,  Julia,  wife  of  Septimius  Se- 
verus,  [210],  90. 

Boctrines,  Christian,  13,  26,  32,  40, 
48,  55,  68,77,  105,  224,  278;  ori- 
gin and  history  of,  373-386;  an- 
tiquity of,  387-391. 

Boctrine  of  Peter^  see  Peter. 
Bubois,  M.,  [1800],  389. 
Bu  Perron,  translation  of  the  Zend- 
Avesta,  [pub'd  in  1771],  165-168. 

Burant,  [pulp'd  in  1606,]  196,  197. 
BuPin,  [1688],  30,  65,  81,  101,  420. 
Bumachus  and  Titus,  148. 

Easter,  366,  367,  414,  415,  418,  421, 
422. 

Ebionites,  [2d  cent.],  25,  59,  60,  63, 

68,  81,  398,  399. 
Egyptian  Impostor,  369,  370. 
Eichhorn,  [1794],  66,   313,   317,   318, 

413. 

Eisenmenger,  118. 
Elders  quoted  by  Ireneeus,  236. 

Eleutherus,  Bishop  of  Rome,  407,  408, 
420,  427. 

Ellicott,  Bishop,  [1856],  149,  198-200, 
211. 

Elizabeth,  mother  of  John  the  Bap- 
tist, 60,  129,  130,  134,  136. 
Elijah,   75. 

Electra,  mother  of  Bardamis,  166. 
Enoch  and  Elias,  214. 
Epiphanes,  [140],  sketch  of,  231. 


Ephrnim,  the  Syrian,    [378],  308. 
Epistles  of  N.  T.,  37,  38. 

Epiphanius,  [385],  10,  73,  80-82,  84, 
86,  130,  132,  196,  233,  234,  239, 
241,  242,  252.  253,  258,  264,  284, 
358,  403;  references  to  his  wri- 
tings, 59,  60,  61,  72,  74,  75,  79, 
81,  82,  83,  86,  87,  130,  131,  132, 
152,  217,  218,  233,  234,  258,  264, 
273,  274,  280,  284,  285,  344,  358, 
412:  he  thought  the  Gospel  of  Ce- 
rinthus,  [A.  B.  145],  written  be- 
fore that  of  Luke,  344. 

Erasmus,  [1520],  72,  77,  83,  343; 
thought  the  Acts  of  Pilate  written 
before  the  Gospel  of  Luke,  344. 

Esculapius,  115,  116,  388. 
Essenes,  72-75. 

Esoteric,  and  Exoteric  Boctrines,  385; 
386. 

Eternal  Punishment,  382,  383,  390. 

Eternal  Gospel,  86,  87. 

Eusebius,  [325],  7,  10,  13,  33,  35, 
56,  73,  83,  100,  103,  111,  178, 
179,  221,  223,  225,  228,  229,  237, 
285,  286,  297,  394,  398,  402,  405r 
406-409,  414;  references  to,  and 
quotations  from  his  writings,  7, 
12,  13,  24,  29,  30,  34,  35,  56,  57, 
59,  73,  83,  86,  87,  103,  121,  122, 
123,  124,  131,  152,  195,  196,  221, 
224,  225,  226,  227,  228,  232,  236, 
237,  273,  284,  285,  289,  290,  291, 
292,  293,  297,  343,  394,  395,  397, 
399,  402,  405,  406-409,  414,  415, 
418,  422;  value  of  his  testimony 
as  a  witness,  287-295;  his  false- 
hoods and  forgeries,  288;  forgerieg 
on  Josephus,  288-291;  forgery  on 
Phlegon,  291-293;  forgery  on 
Thailus,  293,  294;  forgery  on  Por- 
phyry, 294,  295;  other  forgeries, 

Euthimius,  [1120],  131. 

Eunapius  [400],  100,  101. 

Euodms,  [410],  132. 

Eucharist,  424;  of  ancient  origin,  391* 

Eudocia,  99,  100. 

Euripides,  396. 

Evagrius,  [594],  46. 

Evaristus,  Bishop  of  Rome,  425,  426. 

Ewald,  [1800],  3,  6,  50,  228,  278,  315. 


GENERAL    INDEX. 


448 


Faber,  [1840],  165,  166,  167,  169. 

Farrer,  205. 

Faustus,  a  celebrated  Manichsean  Bish- 
op, [400],  298--303,  356. 

Fabricius,  [1703],  3,  80,  86,  88,  89, 
105,  125,  178,  285. 

Fall  of  Man,  an  ancient  doctrine, 
390. 

False  Gospels  of  Lucianus.  see  Gospel 
of  Lucius. 

False  Gospels  of  Hesychius,  87,  88. 

Festus,  Governor  of  Judaea.  [62],  :?5. 

Feuardentius,  54. 

Final  Restoration,  believed  in  by  Ori- 
gen,  383. 

Fire  in  the  Jordan,  229,  274. 

Fire  Worshipers,  148,  160. 

Flora,  [190],  310,  411,  412. 

Fleury,  269. 

Florinus,  [177],  395. 

Forbe's  Oriental  Memoirs  ,[1800],  175. 

Fontenelle,  [1700],  295. 

Froude,  the  historian,  101,  114,  115. 

Freedom  of  the  Will,  381. 


Galba,  Emp.,  [68-69],  95. 

Gamaliel,  369. 

Galilee,  311. 

Genealogy  of  Jesus,  see  Jesus  Christ. 

George,  Bishop  of  Nkomedia,  132. 

Germanus,  Bishop  of  Constantinople, 
[715],  132. 

Gestas,  201,  203,   204. 

Gelasius,  Pope,  [494],  81. 

Gelasius,  Decree  of,  [494],  11,  64,  76, 

78,  80,  83,  84,  87-89,  132,  233. 
Genealogies  of  the  Desposyni,  86. 

Gerarchia  Catholica,  the  Roman  Al- 
manac, 425-427. 

'Gfroerer,  [1850],  117. 

Gengis  Khan,  [1220],  387. 

Gibbon,  [1780],  100. 

Giving  up  of  Pontius  Pilate,  219. 

Gnostics  and  Gnosticism,  49,  79,  80-- 
82,  105,  223,  231,  2:34,  235,  280. 
283,  284,  376,  1384,  411. 

Gobarus,  [6th  cent.],  398,  399. 

Golden  Rule  before  Christ,  391. 


Gospel  of  Paul,  one  of  the  lost  gos- 
pels of  the  first  century,  3-6,  9, 

12,  14,  76 ;  the  foundation  of  the 
Gospel  of  Marcion,  3;  also  of  the 
Gospel  of  Luke,  14. 

Gospel  of  Peter,  another  lost  gospel 
of  the  first  century,  3,  6--12, 

13,  14,  75,  76,  131,  228,  288,  400, 
412,  428;  was  part  of  the  materi- 
al entering  into  the  Gospel  of  the 
Hebrews,  68;  supposed  to  be  very 
similar  to  it,  11,  87;  cited  by  Jus- 
tin  Martyr,   7,   8,  270,  274;    the 
basis  of  the  Gospel  of  Mark,  9,  14, 
346,  350;  suppressed  by  the  bish- 
ops in  2d  century,  to  make  place 
for  the  canonical  gospels,   6,    7, 
409,  414,  428. 

Gospel  of  the  Egyptians,  70  to  78,  411; 
frequently  cited  by  Clement  of 
Alexandria,  70,  71:  written  be- 
fore Luke,  71,  72,  343,  344. 

Gospel  of  the  Hebrews,  11,  14,  56- 
69,  76,  80,  82,  86,  87,  105,  163, 
237,  266,  274,  278,  374;  claimed 
by  Jerome  and  Epiphanius  to  be 
the  Hebrew  Gospel  of  Matthew,. 
59-64,  358,  359;  written  before 
the  canonical  gospels,  71,  72,  343, 
344;  used  by  Justin  Martyr,  238, 
297 ;  supposed  to  have  been  used 
by  Tatian,  285,  405;  used  by  He- 
gesippus,  according  to  Eusebius, 
399,  407,  408. 

Gospel  of  James,  see  Protevangelion. 
Gospel  of  Nicodemus,  see  Acts  of  Pi- 
late. 

Gospel  of  the  Infancy,  attributed  to 
Thomas,  49,  79,  80,  140,  144, 
146,  147,  148-176,  188,  215,  216, 
217,  218,  273,  279,  309,  321,  323, 
324,  361,  368,  402,  416;  one  of  the 
three  most  ancient  extant  gospels, . 
128;  known  to  Justin  Martyr,  273, 
274;  written  before  Luke  and 
Matthew,  71,  296;  synopsis  of 
its  contents,  147-151;  testimon- 
ies of  the  fathers,  151-153;  com- 
pared with  the  first  two  chapters 
of  Luke  and  Matthew,  154-164; 
origin  and  history  of,  165-176. 

Gospel  of  Marcion,  3,  4,  5,  19,  38, 
39,  88,  89,  163,  224,  241,  242, 
321,  337-343,  349,  350,  364,  400, 
409,  424,  425;  founded  on  the 
Gospel  of  Paul,  3,  4;  written  be- 
fore the  Gospel  of  Luke,  19,  252-- 


444 


GENERAL    INDEX. 


266,  296,  343,  344;  contained  n< 
history  of  the  infancy  and  child 
hood  of  Christ,  163,  242,  339,  350 
the  gospel  reproduced,  243-251 
the  question  of  priority  as  between 
Marcjon  and  Luke,  252-266 
Marcion's  Gospel  interpolated  fo 
the  author  of  Luke,  254-263 
321,  339-343. 

Gospel  of  Perfection,  79,  80,  82,  149. 
mentioned  in  the  Gospel  of  the 
Infancy,  80,  149. 

Gospel  of  Andrew,  80;  written  before 
Luke,  ib. 

Gospel  of  Bartholomew,  71,  80,  81 
344,  368;  written  before  Luke,  71 
344. 

Gospel  of  Philip,  80,  81,  82,  225. 

Gospel  of  Matthias,  71,  83,  344;  writ- 
ten before  Luke,  ib. 

Gospel  of  Judas,  83,  84,  88;  men- 
tioned by  Irenseus,  83. 

Gospel  of  Basilides,  71,  86,  224,  344; 
written  before  Luke,  71,  344. 

Gospel  of  Cerinthus,  86,  89,  233,  234, 
344,  403;  written  before  the  Gos- 
pel of  John,  234;  before  Luke, 
344. 

Gospel  of  Truth,  89,  234,  235,  403; 
referred  to  by  Irenaeus,  403. 

Gospel  of  Valentine,  the  same,  234. 

Gospel  of  ApeUes,  71,  72,  84,  281,  344;, 
written  before  Luke,  71,  72,  281. 

Gospel  or  Harmony  of  Tatian,  11,  86, 
89,  163,  297,405;  did  not  contain 
the  Infancy,  163;  history  of,  284 
-286;  not  a  harmony  of  the  four 
gospels,  ib.,  297;  based  on  the 
Gospel  of  the  Hebrews,  285,  405. 

-Gospels,  the  Four  Canonical,  6,  10, 
27,  37-99,  49,  51-55,  56,  65,  71, 
72,  78,  126,  149,  172,  186-212, 
224.  226,  233,  235,  240,  269-271, 
275-277,  285,  286,  295-368,  376, 
396,  399,  400,  403,  405,  408,  409, 
417,  419,  425,  428,  429,  433,  434; 
when  written,  317;  selected  for 
the  use  of  the  churches,  from  a 
large  number  of  gospels,  10,  310; 
a  support  to  Roman  Catholic  su- 
premacy, 425,  428. 

Gospels,  the  Synoptic,  13,  311-318, 
324,  329,  331,  333,  346,  353,  354, 
365,  366. 


Gospel  according  to  Luke,  4-6,  9,  14, 
15,  19,  38,  52,  71,  72,  77,  80, 
126,  129,  133--146,  152,  154-164, 
170,  172,  188,  191-195,  201-206, 
209-211,  224,  231,  241-266,  271- 
273,  281,  291,  296,  309,  312-317, 
319,  331-333,  335,  337--350,  362, 
367,  370,  396,  400,  409,  412,  429, 
430;  first  two  chapters  compared 
with  the  Protevangelion,  133-146; 
with  the  Gospel  of  the  Infancy, 
154-164;  reference  to  specific  pas- 
sages in,  4,  17,  38,  50,  58,  72, 
80,  133-146,  152,  154-164,  191- 
195,  197,  201-206,  243-266,  271. 
281,  338-343,  1345-349,  352,  :\r>:\, 
359-361,  363,  364-366;  subsequent 
to  Apelles,  281;  founded  on  the 
Gospels  of  Paul  and  Marcion,  6- 
14;  written  subsequent  to  Mar- 
cion, 252-266;  when  written,  317; 
critically  examined,  337-345. 

Gospel  according  to  Mark,  9,  11,  14, 

17,  39,  52,  58,  75,    76,    78,   191, 
192,  210,  211,  237,  238,  258,  265, 
266,     296,     309,     312,  -313-317, 
331-333,  335,  352,353,  362,368, 
396,  400,  402,^418,  429,  430;  ref- 
erence to  specific  passages  in,  4,  8, 

18,  76,  188,    202-205,   208,    209, 

332,  365,    366;   founded  on   the 
Gospel  of  Peter,  9;  when  written, 
317;    critically    examined,    346— 
351. 

Grospel  according  to  John,  34,  36,  52, 
126,  169,  202,  211,  228,  238,  269, 
276,  279,  284,  296,  309,  311,  316, 
317,  324,  325,  328,  329,  331- 

333,  335,  336,  370,  396,  397,  400, 
409,  412,  429,  430,  434;  reference 
to  specific  passages  in,   188-193, 
203,  206,  265;  written  subsequent 
to  Cerinthus,  234;  not  known  to 
Justin  Martyr,  269,  270, 276;  when 
written,  317;  the   first  canonical 
gospel  mentioned  in  Christian  his- 
tory, 302,  303,  397;  radically  dif- 
ferent from  the  synoptics,  311,  312; 
critically  examined,  352-357. 

ospel  according  to  Matthew,  14,  30, 
38,  39,  53,  57-68,  80,  81,  85, 
130,  133-146,  154,  155-164,  169, 
170,  172,  188,  191,  192,  193,  197, 
211,  236,  237,  238,  255,  271,  296, 
309,  312-317,  319,  320,  330- 
333,  335,  340,  346,  347,  350,  357, 
370,  397-400,  402,  405,  417,  429, 
430;  reference  to  specific  passages 


GENERAL    INDEX. 


445 


in,  4,  12,  17,  18,  50,  52,  57,  58, 
62,  63,  76,  130,  141-146,  159- 
163,  200--208, 265,  332,  333,  335, 
340,  352,  353,  356;  first  two  chap- 
ters compared  with  the  Protevan- 
gelion,  133-146;  with  the  Gospel 
of  the  Infancy,  154-164;  an  ori- 
ginal Greek  gospel,  30,  67,  304, 
314;  when  written,  317;  critically 
examined  858-368. 
Gospel  of  the  Syrians,  or  the  Syriac 
Gospel,  probably  same  as  the  Gos- 
pel according  to  the  Hebrews,  56, 


Gospel  of  the  Twelve  Apostles,  anoth- 
er name  for  the  Gospel  of  the  He- 
brews, 59,  61,  62,  71,  278,  297, 
£43,  344. 

Gospel  of  the  Nazarenes,  the  same,  65, 
80, 

Gospel  of  the  Ebionites,  a  version  of 
the  same,  65. 

Gospel  of  the  Birth  of  Mary,  (a  sup- 
posed gospel),  nothing  but  a  trans- 
lation by  Jerome,  of  a  portion  of 
the  Gospel  of  the  Infancy ,  215- 
218,  3-J3.  416;  this  gospel  was 
asserted  by  Jerome,  to  be  in  the 
hand-writing  of  Matthew,  64,  216, 
309. 

Gospel  of  Thomas,  same  as  Gospel  of 
the  Infancy,  71,  147,  152,  173, 
174,  :'41. 

Gospel  of  Eve,  a  doubtful  gospel,  re- 
ferred to  by  Epiphanius,  79,  82, 
83. 

Gospel  of  the  Encratites,  referred  to 

by  Epiphanius,  86. 

Gospel  of  Jude,  same  as  Gospel  of  Ju- 
das Iscariot. 

Gospel  of  Barnabas,  84-86. 

Gospel  of  Merinthus,  same  as  Gospel 
of  Cerinthus,  referred  to  by  Epi- 
phanius, 344. 

Gospel  of  the  Gnostics,  properly  no 
such  gospel,  though  tne  term 
sometimes  used,  87. 

Gospel  of  Justin,  sometimes  employed 
to  designate  the  gospel  principal- 
ly used  by  Justin  Martyr,  87 ;  this 
supposed  to  have  been  the  Gospel 
of  the  Hebrews,  ib. 

Gospel  of  James  the  Less,  same  as  the 
Protevarigelion,  87,  88. 

Gospel  of  the  Lord,  same  as  the  Gos- 
pel of  Marcion,  88. 


Gospel  of  Lucius,  one  of  the  false  gos- 
pels of  Lucianus,  so  called;  these 
pronounced  apocryphal  by  the 
Decree  of  Gelasius,  88. 

Gospel  of  Life,  a  gospel  of  the  Mam- 
divans,  88. 

Gospel  of  Longinus,  88. 

Gospel  of  Manes,  [3d  cent.],  same  as 
the  Manichee  Gospel,  88. 

Gospel  of  Scythianus,  89. 

Gospel  of  Simonides,  or  of  the  Simo- 
nians,  (followers  of  Simon  Ma- 
gus), 89. 

Gospel  of  Simon  Magus,  the  same. 

Gospel  of  Thaddseus,  89. 
For  other  gospels,  see  Clementine' , 
Acts,      Eternal  ,  Ac. 

Gregory  Nazienzen,  [380],  33,  229. 

Gregory  Nyssen.  [380],  132,  217,  218, 

Grotius,  [1640],  72,  77,  178,  343. 
Griesbach,  [1800],  188,  238,253,266, 

347. 

Graves,  Kersey,  [1876,]  391. 
Grabe,  Dr.,    [1710],    72,  77,   78,  83, 

84,  85,  229,  269,  310,  412,  420. 
Grynseus,    [1600],   54,   135,  137,  185,, 

275. 

Guericke,  [1833],  47,  238. 
Gymnosophists,  96. 

Hannah,  the  prophetess,  148, 157, 158. 

Hadrian,  Emp.,  [117-138],  74,  116, 
225,  393;  letter  to  his  brother-in 
-law,  Servianus,  74. 

Hahn,  [1830],  242,  243,  253,  340,  341. 

Hades,  375. 

Hagenbach,  [1840],  384. 

Hercules,  388. 

Hesiod,  [B.  C.  800],  396. 

Heiiodorus,  [400],  a  Catholic  bishop, 
215--217. 

Herbert,  [1634],  391. 

Hermogenes,  [180],  397,  415;  notice 
of,  397. 

Heracleon,  [190],  10,  229,  409,  411, 
412;  used  the  Gospel  of  Peter,  412; 
notice  of,  411,  412. 

Henault,  [1744],  426. 

Hennas,  companion  of  Paul,  232. 


446 


GENERAL    INDEX. 


Hennas,  2d.  [145],  232, 233, 384;  sketch 
of,  232,  233;  the  Shepherd  or 
Pastor  of  Hermas,  a  celebrated 
book,  in  the  early  age  of  the 
church,  53,  232,  233,  383,  413. 

Heathen  writers,  430,  431. 

Herodotus,  [B.  C.  450],  396. 

Hermas,  3d,  [200],  416. 

Heresy  defined  by  Dr.  Lardner,  222. 

Heresy  and  Heretics,  222-225. 

.Hegesippus,  [185],  56,  66,  67,  82,  238, 
398,  399,  406--409;  the  first  Jew- 
ish historian,  406;  sketch  of,  398, 
399. 

Hermodorus,  [B.  C.  450],  166. 

Hermippus,  [B.  C.  270],  166. 

Herod  the  Tetrarch,  15,  17,  18,  60, 
185,  209,  210. 

Herod  the  Great,  17,  130,  143,  144, 
145,  148,  153,  159,  160,  161,  291, 
321,  322,  331. 

Herod  Agrippa,  288,  289. 

Herod,  half-brother  of  Herod  the  Te- 
trarch, 17. 

Herodias,  17,  18,  19. 
Hindoos  and  Hindoo  Religion,  166, 167, 
170-176. 

Higgins,  Sir  Godfrey,  [1830],  391. 
Hilary,  [390],  131,  307. 
Hierocles,  [305],  91,  103,  116. 
History  of  Joseph  the  Carpenter,  213, 

214. 

Hippocrates,  [B.  C.  400],  300,  301. 
Hippolytus,   restored  by  Esculapius, 

388. 

Hippolytus,      [3d  cent.],      223,    224, 

234. 

Hilgenfeld,  46,  243,  270. 
Historical  evidence,  its  proper  place, 

Homer,  93,  97,  396. 

Holy  Spirit  or  Holy  Ghost,  27,  28, 
57,  60,  62,  72,  85,  135,  136,  141, 
157,  159,  260,  271,  274,  389,  390, 
424;  the  Holy  Ghost  of  the  fem- 
inine gender,  57,  62,  87. 

Hug,  [1808],  355,  413. 
Hyde,  [1700],  168,  169. 

Hyginus,  Bishop  of  Rome,  231,  426, 
427. 


Ignatius,  [115],  43-50,  51,  52,  54,  55, 

66,   382;  his  Epistles,  43--50,  53, 

68,  187,  373;  swollen  from  12  to 

100  pages,  188;  their  genuineness 

considered,   44-47;  references  to, 

and  quotations  from,  46-49. 

Epistle  to  the  Ephesians,  43,  48. 

Epistle  to  the  Romans,  43,  47, 

48. 
Epistle  to  Polycarp,  43,  47,  49, 

50,  51. 

Vossian  Epistles,  43,  47,     53. 
Cureton  or  Syriac  Epistles,   43, 
46,  47,  187;  these  the  genu- 
ine epistles,  187. 
Epistles  ascribed  to  Ignatius: 
Epistle  to  the  Magnesians,  43. 
Epistle  to  the  Trallians,  43. 
Epistle  to  the  Philadelphians, 

43. 
Epistle    to  the  Smyrnasans,  43, 

63,  64,  68,  385. 
Eight  others  formerly  attributed 

to  him,  43. 
Martyrdom  of  Ignatius,  44-47, 

51. 
Ignatius,  Patriarch  of  Antioch,  [1562], 

33. 

Immaculate  Conception,  13,  19,  20, 
28,  32,  41,  55,  68,  77,  129,  130. 
169,  170,  171,  240,  271,  272,  319, 
374,  433,  434;  first  allusion  to, 
extant,  48,  49,  373;  immaculate 
conceptions,  168,  169,  387. 

Imperfect  Commentary  on  Matthew, 

173. 

Immersion  as  Baptism,  384. 
Immortality  of  the  soul,  380,  381. 
Internal  criticism,  its  proper  place,  303. 
Intermediate  State,  383. 
Inherited  Guilt,  382. 
Inspiration,  383,  884. 
Infant  baptism,  385. 
Intolerance,  385. 

Irenseus,  [190],  6,  8,  12,  32,  33,  46, 
47,  51,  54,  84,  223,  224,  328, 
329,  357,  367,  376,  384,  403,  405, 
407,  412,  417-420,  423,  425,  426, 
427,  428,  433;  references  to,  and 
quotations  from  his  writings,  6, 
30,  48,  83,  105,  120,  152,  223, 
224,  230-232,  234,  236,  310,  325- 
328,  367,  384,  392,  393,  423,  424; 
the  first  writer  who  mentioned  the 
four  gospels,  302,  325,  385,  428; 


GENERAL    INDEX. 


447 


the  first   who  acknowledged  th 
supremacy  of  the  Church  of  Rome 

428. 

Isidorus,  [150],  notice  of,  2: '4. 
Isaiah,  see  Old  Testament. 


James,  the  son  of  Zebedee,  brother 
to  John,  called  also  James  the 
Elder,  7,  8,  29,  34,  35,  59,  76. 

James  the  son  of  Alpheens,  callec 
James  the  Less,  and  .lames  the 
Just,  29,  34,  61,  128,  130 
180,  240.  :«4,  371,  372;  whether 
he  was  brother  to  Jesus ,  uncer- 
tain, 34. 

James,  the  brother  of  the  Lord,  34,  61, 
131,  149,  150,  213,  406,  407;  death 
of,  34,  35. 

James,  surnamed  Panther,  131. 
James,  Epistle  of,  35,  36,  433. 
Jairus'    Daughter,  126. 
Jewish  Institutions,  384. 
Jewish  Superstitions,  117,  118. 
Jewish  Christians,  :!.V>,  :J84. 

Jerome,  [400],  4,  26,  58,  65,  68,  73, 
74,  77,  80,  81,  83,  152,  178,  215- 
218,  221).  L':',i.  :;«)7.  JJu'J.  :;•_':',.  357, 
358,  394,  416;  special  references 
to,  and  quotations  from  his  writ- 
ings, 23,  57,  61-64,  71-75,  83, 
87,  215-218.  227,  232,  239,  273, 
281,  344,  397. 

Jesus  Christ,  3,  4,  7,  8,  11,  16-20, 
28,  29,  31,  32,  35,  42,  43,  48, 
49,  57,  58,  59,  60,  61,  63,  70, 
71,  72,  74,  75,  77,  84,  87,  91, 
100,  103,  106,  107,  108,  110,  116, 
117,  120,  126,  127,  136,  142,  213, 
214,  218-221,  223,  224,  227,  229, 
230,  234,  235,  237,  240,  243-266, 
270,  272,  274,  275,  277-280,  285, 
287,  289,  295,  298-301,  310-312, 
-314,  315,  319-336,  340,  341,  342, 
346,  348,  352-357,  363-367,  374- 
376,  379,  380-382,  386,  399,  401, 
411,  412,  414,  415;  a  historical 
personage,  Appendix,  I. 

Canonical  history  of,  319-336. 
Conception  of,   see  Immaculate 

Conception. 

Genealogy  of,  60,  271,  319,  320. 

Birth  of,  49,  66,  130,  132,  134, 

139,  143,  146,  148,  154,  155, 

162,   170,  268,  291,  320-324, 


330. 

Christ  born  in  a  cave,  130,  132, 
139,  141,  146,  148,  154,  273. 

Infancy  and  Childhood  of  Je- 
sus, "140,  144,  147-176,  216, 
320-324,  350. 

Ministry  of,  6,  11,  19,  243-250' 
311,  324-330,  352,  357,  368» 
385,  433. 

Crucifixion  of,  20,  63,  73,  110, 
116,  177-212,  214,  218-220, 
224,  250,  251,  262,  274,  275, 
291-294,  312,  315,  330,  SSI- 
333,  354. 

Resurrection  of,  13,  26,  27,  41, 
55,   61,  63,   64,    69,  77,   78, 
182,  183,  206-212,  218,   220, 
229,  251,   263,  312,  334-336, 
354,  363,  374-376,  433,  434. 
Ascension  of,  27,  208,  210,  334. 
Brothers  and  sisters  of,  12,  62, 
129. 

Relations  of,  86. 
Miracles  of,  see     Miracles. 
Jones,  Rev.  Jeremiah,  [1726],   9,  11, 
13,   67,   68,    76,   77,   80,  83,   84, 
1.-.2,  152,  153,  179,  287,  343,  344, 
359,  432,  433. 

Jones,  Sir  Wm.,  [1790],  166. 

Joachim,  father  of  Mary,  128,  129. 

Jortin,  Dr.,  [1750],  124,  295. 

Joseph  the  father  of  Jesus,  9,  10,  13, 
78,  129-131,  135,  137-139,  141- 
144,  148-150,  152--155.  157-162, 
179,  180,  213,  214,  230,  2:34,  255, 
271-273,  319-321,  323,  324. 

Joseph,  who  found  the  Gospel  of 
Matthew,  60. 

Joseph  of  Arimathea,  182-184,  199, 
206,  212,  214,  215,  263,  335,  353. 

Tosephus,  [70],  15-19,  34,  35,  73, 
118,  161,  288-291,  322,  323,  355, 
a56,  364,  370. 

Jose,  brother  of  Christ,  131,  149. 

John,  the  Apostle,  8,  23,  32,  33,  75, 
76,  87,  89,  233,  234,  236,  240, 
269,  270,  276,  309,  327,  329,  3-54 
-356,  418,  424,  433;  his  writings, 
33,  233,  234;  the  gospel  attribut- 
ed to  him,  see  Gospel  of  John; 
1st  Epistle  of  John,  33;  2d  and 
3d  Epistles  of  John,  133,  36,  228, 
413;  Apocalypse  or  Revelation  of 
John,  see  Apocalypse. 

ohn  the  Baptist,  15-19,  59,  60,  62, 
130,  184,  340,  365. 


448 


GENERAL    INDEX. 


John  the  Presbyter,  [130],  34,  233 
236,  237,  354,  402,  403;  notice  oi 
228;  supposed  to  have  written  th 
Revelation,  34,  228;  also  believe* 
to  have  been  the  author  of  th 
Epistles  of  John,  especially  the  2 
and  3d,  228. 

John  of  Parma,  [13th  cent.],  87. 

Julian,  Emperor,  [361],  196. 

Julius  Africanus,  [200],  294,  416. 

Justification  by  Faith,  382. 

Jupiter  Pluvius,  128. 

Julius  Capitolinus,  [3d  cent.],  122. 

Juno,  immaculate  conception  by,  387 

Judas  Iscariot,  29,  36,  59,  83,  149 
214,  235,  236,  371. 

Judas  Thaddseus,  called  also  Lebbseus 
29,  36,  180,  347;  whether  he  was 
Judas,  the  Lord's  brother,  uncer 
tain,  36. 

Judas,  the  Lord's  brother,  131,  406. 

Jude,  the  son  of  James,  probably  not 
the  same  as  Judas  Thaddseus 
347. 

Jude,  Epistle  of  33,  36,  413,  433. 

Judas,  of  Galilee,  355,  356. 

Julius  Cassianus,  see  Cassianus. 

Justin  Martyr,  [150-160],  11,  13,  28, 
66,  87,  89,  119,  132,  141,  151, 
177-179,  199,  221,  229,  238,  267- 
279,  284,  294,  297,  342,  377-379, 
404,  429,  432;  references  to,  and 
quotations  from  his  writings,  7, 
8,  105,  116,  221,  223,  267-275, 
319,  375,  377,  378,  381-385;  did 
not  mention  the  canonical  gos- 
pels, 269;  was  acquainted  with 
and  used  other  gospels,  271-276. 

Kennedy,  Col.  Vans,  175,  176. 
Kitto,  [1850],   305. 

Lardner,  Dr.,  [1727],  •  7,  16,  19,  26, 
70,  84,  91.  105,  229,  231,  235, 
239,  250,  281-283,  289-291,  322, 
395,  397. 

Lactantius,  [310],  10,  116,  121,  229, 
294,  4:33. 

Landon's  Manual  of  Councils,  22,  34. 
Latin  Versions,  304-307. 
Lampridius,  [310],  100. 


Lucius  Charinus,  Lucianus,  Luc-anus,. 
Leucius,  Lucian,  &c.,  see  Seleu- 
cas. 

Le  Clerk,  [1716],   179. 
Legal  Priesthood  of  Christ,  88. 
Less,  Dr.,  [1768],  52,    03,    226,    227, 
233. 

Lightfoot  Dr.,  [1875],  44,  47,  118. 
Lipsius,  47. 

Linus,  Bishop  of  Rome,  423,  425,  427. 
Literary  Accretion,  186-198,  200,  202, 
204,  25.5-266,  316-318. 

Logos,    148,  169,  278,  279,  306,  378, 

379,  386,  390,  417. 
Loeffler,  [1800],  253. 
Lost  Gospels,  1-14,  56-89,  163. 

Loss  or  Destruction  of  Evidence,  401- 
410. 

Lubke,  196. 

Lucian,     Author    of   the    Dialogues,. 

[165],    101,    114,    115,    281-283, 

404. 

iuna,  wife  of  Simon  Magus,  106,  107. 
,uther,  [1530],  35,  36. 
uke,  73,  309;  see  Gospel. 

Matarea,  Mathura,  148,  171. 

Malcolm,  [1839],  167. 

Maurice,  [1795-1800],  170-173,  389. 

MSS.  of  the  New  Testament,  187,  l£8r 
404. 

Marcus,  [170],  sketch  of,  392,  393;  his 
writings  have  perished,  405. 

itanichseus,  or  Manee,  [3d  cent.],  800. 
Vlanichaeans,  88,  298. 
larcia,  [183],  notice  of,  398. 
fatthias,  371. 
/larcelliims,  [300],  100. 

larcellina,  [160],  notice  of,  283;  her 
writings  lost,  405. 

/larcellians,  283. 
lalalas,  [600],  46. 
'laimberg,  288. 
larcosians,  152,  392. 

itaximus,  Bishop  of  Jerusalem,  [175,] 
394. 

laximus,  the  ^Egean,  [1st.  cent.],  91. 
laximus,  Emp.,  [235-238],  196. 


GENERAL  INDEX. 


449 


Marolles,  [1650],   391. 

Maximilla,  a  prophetess,  [190],  414, 

Marcion,  [145],  3-5,  12,  88,  89,  231 
238,  239-268,  280,  307,  317,  382 
400,  403,  404,  412;  New  Testa 
ment  of,  see  New  Testament 
Gospel  of,  see  Gospel;  his  writ 
ings  and  doctrines,  240;  did  no 
corrupt  the  Gospel  of  Luke.  2-VJ 
25: ;:  knew  nothing  of  it,  242 
266. 

Mark,  the  Evangelist,  9,  72-75,  237 
338,  309,  402. 

Matthew,  the  Apostle,  3,  59,  61,  64 
65,  67,  68,  216,  237,  309,  356 
397,  402. 

Mars,  Conception  of,  387. 

Mahabad,  same  as  Menu,  or  Buddha, 

166. 

MSS.  of  the  Gospels,  308,  309. 
Marcus  Aurelius,  see  Aurelius. 

Mary,  the  mother  of  Jesus,  9,  48,  78, 
129-132,  134-144,  148,  149,  151- 
161,  180,  189,  213,  215,  216,  234, 
255,  271,  272,  319-221,  323,  324; 
sometimes  called  the  mother  ol 
James,  213. 

Mary,  the  sister  of  Jesus,  131. 
Mary,   the  mother  of  James  and  Jo- 
ses,  211. 

Mary  Magdalene,  210,  211,  312,  335, 

336,  353. 

Mayerhoff,  47,  270. 
Magi,  130,  139,  140,   143,   144,    148, 

'159,  160,  163,  165,  167-169,  173, 

274,  321,  387. 

Matiams,  [1588],   174. 

Marsh,  Bishop,   [1802],   53,  66,  252, 

308,  313,  314,  359,  367,  395. 
Manuscripts  in  Luke,  338. 
Mariamne,    daughter  of  Simon,  the 

High  Priest,  17. 

Mariamne,  who  was  changed  to  a 
glass  chest,  125. 

McClintock  and  Strong,  31,  187,  269, 

305,  370. 

Messiah,  Doctrine  of  the,  146,  386. 
Melito,  Bishop  of  Sardis,   [177],  395. 
Methodius,  Bishop  of  Tyre,  [300],  196, 

It/  I  . 

Mercury,  the  Logos,  390. 


Menander,  [120],  sketch  of,  222,  22S. 
Menu,  same  as  Buddha,  166. 
Memoirs  of  the  Apostles,  alluded  to 
by  Justin  Martyr,  89,  270,  278. 

Melitine  Legion,  122,  123. 
Meragenes,  92. 

Miracles  and  Miracle- Workers,  L'S 
39,  90-127,  129,  130,  167,  219, 
220,  388. 

Miracles  of  Apollonius,  [1st  cent.], 
94-98,  102,  103. 

Miracles  of  Simon  Magus,  107-113. 

Miracles  of  the  Fathers,  118-124. 

Miracles  in  the  Church,  118-125,  374. 

Miracles  of  Paul,  27,  28. 

Miracles  of  Peter,  31. 

Miracles  of  the  New  Testament,  125- 
127. 

Miracles  of  Christ,  13,  28,  40,  41, 
55,  63,  69i  77,  78,  91,  126,  127, 
151, 181,  182,  188-198,  212,  218, 
220,  234,  243-265,  275,  276,  402, 
4:J3,  434;  first  reference  to,  ac- 
cording to  Eusebius,  225;  first 
reference  to,  extant,  227,  374; 
not  probable  that  Christ  claimed 
to  perform  miracles,  374. 

Miracles  of  Jesus,  in  his  Infancy  and 
Boyhood,  80,  148-153,  161. 

Miraculous  Conception,  171. 

Michaelis,  [1777],  36,  65,  66,  187, 
205,  2:34,  345,  330,  395. 

Minucius  Felix,   [3d  cent],  121,  294. 
Miltiades,  [175],  394. 
Miller,  [1840],  223. 
Mithras,  a  god  of  Persia,  388,  391. 
Midwife  of  our  Savior,  Book  of,  89. 
Milman,  |I850],  205. 
Mill,  Dr.,  [1707],  11,  13.  65,  77,  78, 

83,  229,  370. 
VEiddleton,  [1752],  118,  119. 
Minucius,  Rescript  to,  225. 
lillenarianism,  235,  384. 
Hontanus,  [170],  284,  405. 
dontanists  and  Montanism,  284,  405, 

420;  Tertullian  a  Montanist,  420. 
Mohammed,  [630],  8-5. 
Mosheim,  [1726],  39,  104,  105,  234, 
Moyle,  [1720],  123,  282. 


450 


GENERAL  INDEX. 


Modestas,  [176],  395. 

Mozly,  127. 

Moses,  [B.  C.  1500],  396. 

Musanus,  [176],  395. 

Muratorian  Fragment,   31,  232,  412- 

414. 
Muratori,  [1672],  412,  413. 

Narcissus,  Bishop  of  Jerusalem,  [195], 

123,  124,  414,  415. 
Narrative  of  Joseph  of  Arimathea, 

214,  215. 

Nathaniel,  Apostle,  36. 
Nazarenes,  7,  11,  13,  57,  59,  61,  62, 

63,  65,  66,  68. 
Nathan's  Embassy,  220. 

Nero,  Emp.,  [54-68],  94,  95,  111- 
113,  218. 

Nerva,  Emp.,  [96-98],  96,  99. 

Neander,  [1840],  34,  238,  267,  281, 
375,  383,  423. 

Newman,  Dr.,  [1840],  123,  124. 

New  Testament,  34,  36,  53,  59,  72, 
77,  91,  277,  298,  299,  300-302, 
304,  307,  308,  310,  371,  381,  393 
-396,  408,  410,  412,  429;  pub- 
lished by  the  Roman  Catholic 
Church,  424,  430. 

New  Testament  of  Marcion,  [145],  26, 
424;  the  first  ever  published,  241, 
403;  what  it  contained,  241. 

New  Testament  of  Eusebius,  33. 

Niceta,  a  brother  of  Clement  of  Rome, 
40,  106,  110,  111. 

Nicodemus,  106,  181-185,  199,  206. 
Niemeyer,  Dr.,  [1790],  65. 
Nimrod,  390. 
Nicephorus,  the  historian,  [800],  81, 

Norton,  [1846],  11,  32,  36,  66,  76,  79, 

81,  269. 

Noetus,  [200],  notice  of,  415. 
Noetian  Controversy,  416. 

(Ecumenius,   [950],  10,  235,  236. 
Olshausen,  [1830],  341.  , 
Old  Testament,  42,  61,  72,  117,  134, 
138,  240,  270,  276,  277,  298,  299, 


857,  384,  404,  430. 

Genesis,  108;  Exodus,  108, 
Psalms,  26,  84,  357;  Isai.,  142,  143, 
273;  Jeremiah,  144,  145.  396; 
Micah,  143,  146,  161;  Hosea, 
160;  Deuteronomy,  299;  Zechari- 
ah,  341;  Proverbs  of  Solomon, 
407;  Pentateuch,  412. 

Omito,  a  Chinese  God,  390.  . 

Ophites,  79,  82,  392. 

Original  Sin,  381,  382,  390. 

Ormuzd,  a  Persian  God,  390. 

Original  Acts  of  Pilate,  220. 

Orpheus,  [B.  C.  1200],  100,  396. 

Ordination  of  Clement  of  Rome,  29, 
39. 

Ongen,  [230],  10,  13,  39,  46,  57,  58, 
61,  66,  72,  77,  128,  131,  132,  229, 
264,  376,  382,  383,  409,  412,  431; 
references  to,  and  quotations  from 
his  writings,  9,  10,  54,  71,  83, 
116,  121,  130,  152,  226,  229,  232, 
273,  291,  292,  310,  343,  380,  386. 

Oracles  of  Christ,  by  Matthew,  3,  12- 
14,  38,  67,  68,  76,  237,  238,  315, 
350,  368,  429. 

Osiris,  of  Egypt,  [B.  C.  2000],   388. 

Oschedermah,  and  Oschederbami,  168. 

Otho,  Emp.,  [69],  95. 

Otto,  [1150],  267. 


Paulus,  and  Papinian,  [210],  90. 
Palmas,  [196],  415,  422. 
Pamphilus,  [300]',  61. 
Papias,  Bishop  of  Hierapolis,    [150], 

12,  13,  59,  66,  228,  309,  384,  402, 

403,  429;  sketch  of,  235-238. 
Passing    (Translation),    of  St.  Mary, 

89,  124. 
Pantsenus,  [180],    80,    81,    368,  397, 

398,  405. 
Page,  [1650],  267. 
Paschal  Supper,  342. 
Paschal  Controversy,  396,  398. 
Paschal  Chronicle,  [7th  cent.],  397. 
Paulina,  sister  of  Hadrian,  74. 

Paul  of  Thebais,   an  Egyptian,   the 
first  Christian  monk,  75.  ' 

Paul,  of  Samosata,  [200-260],  415. 
Paul,  the  Apostle,  3-6,  12,20-28,30, 


GENERAL    INDEX. 


451 


41,  53,  82,  85,  113, 230,  232,  240, 
241,  252,  277-279,  315,  367,  371, 
372,  384,  389,  398,  401,  408,  412, 
417,  423-425,  427;  Paul  a  spirit- 
ualist, 26,  27,  41,  124,  334-336, 
375,  376,  381,  394;  Epistles  of 
Paul,  2,  25,  26,  28,  37,  53,  241, 
2-r>3,  277,  278;  374,  376,  396,  403, 
404,  412,  424,  429,  433. 
Epistle  to  the  Romans,  4,  25, 

27,  232,  241,  375. 
1st  Corinthians,  4,  25,  41,  M, 

61,  241,  399. 
2d  Corinthians,  25,  27,  28,241, 

376. 

Galatians,  4,  21,  25,  241. 
Ephesians,  26,  53,  241. 
Philippians,  :>:5,  241,376. 
1st  Thessalonians,  241. 
2d  Thessalouians,  4,  241. 
Colossians,  241,  384. 
1st  Timothy,  26,  423. 
2d  Timothy,  26,  423. 
Titus,  26. 
Philemon,  241. 
Hebrews,  25,  26,  36,  412. 
Laodiceans,  241,  412. 
Preaching  of  Paul,  10,  229,  274. 
Pauline  Gospels,  79,  82,  83,  84. 
Peregrinus,  [15CM69],  sketch  of,  281 
-283;  his  writings  have  perished, 
404. 

Perpetua,  story  of,  24,  124. 
Pearson,  Bishop,  [1672],  131,   178. 
Persian  History  of  Christ,  89. 
Peshito  Version,  31,  33,  36,  304,  307, 

308. 
Pepuzians,     a   sect    who    permitted 

women  to  baptize,  284. 
Persians,  and  Persian    Religion   and 

Mythology,  165-170,  174,  402. 
Pehlvian  and  Parsian  Books  of  the  Per- 
sians, 168. 

Peter,  7-9,  22,  24,  28-32,  40,  59,  62, 
64,  105-113,  167,  210,  218,  229, 
230,  237,  240,  243,  245,  257,  277, 
311,  312,  335,  336,  350,  356,  357, 
365-367,  371,  372,  394,  400,  401, 
408,  417,  418,  422-427;  the  first 
Bishop  of  Rome,  according  to 
Catholic  authorities,  425, 


426;  but  not  according  to  Irense- 
us,  427;  his  discussion  with  Si- 
mon Magus,  107-110;  dispute 
with  Simon,  before  Nero,  111- 
113;  did  Peter  go  to  Rome?  30,  31. 

Epistles  of  Peter,  31,  433. 

1st  Epistle  of  Peter,  31. 

2d      do.  do.    31,  33, 36. 

Epistle  of  Peter  to  James,  229. 

Peter,  Book  of  the  Preaching  of,  10, 

68,  228, 229,  238,  414;  written  by 
•  Mark,  75. 
Peter,  Book  of  the  Doctrine  of,  68, 

228,  229. 

Petrine  Gospels,  75. 
Philostratus,  [210],  90-99,  282. 
Philo  Judffius,  [1st  cent.],  72-75,  278, 

279,  378. 
Philumene,  [2dcent.],  280,  281. 
Photius,  [877],  88,  196,  399. 
Phlegon,  [150],  74,  291-298. 
Philip,  Tetrarch  of  Trachonitis,  15,  17. 
Philip,  a  writer,  [170],  283. 
Philip,  Apostle  and  Evangelist,  3,  81, 

82,  125,  236,  315. 

Pious  Frauds,  prevalent   among  the 

fathers,  432. 
Pinytus,  [175],  394,  395. 
Pistis  Sophiae,  [200],  416. 
Pitrat,  388,  390. 

Pius  1,  Bishop  of  Rome,  232,  413,  427. 
Pius  IX,  Pope,  [1846],  426. 
Plato,  [B.  C.  375],  92,  301,  387,  390, 

396. 

Pliny  the  Elder,  [75],  166. 
Pliny  the  Younger,   [105],  377. 
Plutarch,  [100],  166,  390. 

Porphyry,  [300],  294,  295,  431;  wrote 
against  the  Christian  religion, 
294;  his  works  destroyed  by  or- 
der of  the  Emperor  Constantino, 
294,  295. 

Polycrates,  Bishop  of  Ephesus,  [196], 
415,  422. 

Potter's  Antiquities,  [1700],  391. 

Popes,  or  Bishops  of  Rome,  to  A.  D. 
200,  425-427. 

Polytheism,  108,    378. 

Polycarp,  [116],  50-55,  236,  329,  421. 


452 


GENERAL  INDEX. 


Epistle  to  the  Philippians,  46, 

50-54,  381. 
Pontius  Pilate,  15,  19,  31,  177-182, 
184,  185,  188,  189,  192,  197,  199, 
200,  201,  203,  206,  207,  209-212, 
218,  219,  268,  275,  276,  312,  330- 
332,  341;  Letter  of,  218;  Newly 
Discovered  Acts  of,  220,  221. 

Praxeas,  [200J,  416. 

Prideaux,  Dr.,  [1700],  166,  167. 

Prometheus,  93,  388. 

Priestly,  Dr.,    [1793],  278,  284,  381. 

Providence,  Doctrine  of,  383. 

Predestination,  Doctrine  of,  381. 

Procla,  wife  of  Pilate,  219. 

Prodicus,  [120],  170,  225,  402. 

Prodiceans,  followers  of  Prodicus,  82; 
a  Christian  sect  who  had  the  se- 
cret books  of  Zoroaster,  170,  225. 

Proverbs  of  Xystas,  228. 
Protevangelion,   or   Book  of   James, 

9,  10,  87,  88,  128-146,  154,  159, 

161-164,    165-176,  188,  266,  319, 

361,  368,  395,  402;    Justin  Mar- 

tyr acquainted  with  it,  271-273; 

written    before    Luke    and  Mat- 

thew, 133-146,  296. 
Pseudo  Matthew,  215. 
Ptolemaeus,    [190],  327;  Letter  of  to 

Flora,  310,  411,  412. 
Puranas,  Sacred  books  of  the  Hindoos, 

175,  176. 
Punishment,    nature   and   object  of, 

383. 

Punishment,  Endless,  see  Eternal. 
Pythagoras,  [B.  C.  530],  92,  224,  387, 

396. 


Quadratus,  [126],  Apology  of,  225,  226, 
402;  Epistle  of  Diognetus  attribu- 
ted to,  238. 

Quexalcote,  387,  388,  390. 

Rachel,  mother  of  Simon  Magus,  106, 

109. 

Report  of  Pilate,  177-179,  218. 
Reville,  Albert,  100,  103,  388. 
Resurrection  of  Saviors,  388. 

Resurrection  of  Christ,  See  Jesus 
Christ. 


Revelations  of  Adam,  87. 
Revelations  of  Anti-Christ,  229. 

For  other  Revela'ns,  see  Apocalypse. 
Regenerating  Grace,  382. 
Recognitions,  25,  39,  40,  105-111,  167, 
238,  385,  386,  425;  attributed  to 
Bardesanes  397. 
Rhodon,  [195],  414. 
Ritschl,  [1850],  243. 
Rosenmuller,  [1800],  66. 

Roman  Catholic  Hierarchy,  357,  365, 
366,  371,  372,  400,  401,  417-419, 
421-428,  430. 

Routh,  [1814],  393. 
Rufinus,  [410],  39,  425. 

Saturninus,  [125],  222,  223. 
Sabbath,  the,  384. 
Sapphira,  28. 

Sanday,  Rev.  Mr.,  [1876],  44,  49,  50, 
52,  317,  346,  351. 

Salome,  70,  71,  76,  78,  130,  411;  a 
daughter  of  Joseph,  131. 

Sabellius,  [200-250],    415. 
Sabellians  and  Sabellianism,  72,  77, 

380. 
sayings  of  Christ,    49-52,  106,    224, 

228,  271,  276,  277,  358,  396,  409, 

434. 

Scaliger,  [1600],  123,  287,  288,  293. 
Scripture,  when  the  term  applied  to 

New  Testament  books,  429. 
Schmidt,  J.  Alexander,   253. 

Schleiermacher,  [1820],  133-135, 137- 
141,  156,  164,  197,  253,  266,  314, 
315,  317,  321,  322,  324,  337-339, 
346-349,  362,  363. 

Scholten,  45. 

Sesostris,  [B.  C.  1400],  390. 

Seleucas,  otherwise  Leucius,  &c., 
[200],  215-217,  416. 

Severus,  Septimius,  Emp.,  [193-211], 
90,  420. 

Severus,  Alexander,  Emp.,  [222-235], 

100,  196. 

Secrecy  of  the  Christians,  385,  386. 
Serarius,  [1600],  75. 
Secret  Books  of  Zoroaster,    170,  225. 


GENERAL  INDEX. 


453 


Serapis,  74,  121,  152. 

Semler,  [1783],  253,  305. 

Semisch,  267. 

Serapion,  Bishop  of  Antioch, 

suppressed  the  Gospel  of   Peter 

7,  409,  414,  428. 

Shepherd  of  Hernias,  see  Hennas . 
Shepherds,   the,   155,  156,  162,  321. 
Shedd,  Dr.,   [1871],  380,  382. 
Siva,    third  member  of  the   Hindoo 

Trinity,  389. 

Sidonius  Apollinaris,  [475],  101. 
Sibylline  Oracles,  229. 
Simon,  the  Cyrenian,  224,  331. 
Simon,  the  High  Priest,  17. 
Simon,  Father,  [1689],  65,  343. 
Simon  Zelotes,  29,  59. 
Simon  Peter,  see  Peter. 
Simon  Magus,  40,  104-113,  218,  222, 

223,   374;  discussion  with   Peter, 

107-110;   before  Nero,   111-113; 

his  death,  113. 

Sike,  [1700],  147. 
Sixtus  Senensis,  [1560],  229. 
Sixtus  I,  Bishop  of  Rome,  426,  427. 
Simeon,  148,  156,  157,  1&3,  184. 
Simeon,  2d  Bishop  of  Jerusalem,  406, 
408. 

Simeon,  brother  of  Jesus,  i31,'.l:!(J. 
Soul,  nature  of  the,  views    of  Tertul- 

lian  and  Ongen,  380. 
Son  of  God,  387,  388. 
Slaughter  of  the  Children,  130,  144, 

161,  163,  175,  180,  321. 
Smith's  Bible  Dictionary,  322. 
Socrates,  historian,  [440],  273. 
Sozomen,  historian,  [439],  75, 153, 196, 

273. 

Sosciosh,  a  prophetic  *on  of  Zoroaster, 

168. 

Soter,  Bishop  of  Rome,  283,  407,  427. 
Soterichus  Oasites,  100. 
Spanheim,  [1680],  75,  178. 
Strauss,  [1865],  80. 
Sprinkling,  391. 
Spiritualism,  41,  120,  334. 
Stowe,  Prof.,  [1867],  295,  343. 
Stars,  49,  165-170,  387;  the  Jews  be- 


lieved them  to  be  animated  beings, 
117;  so  also  Origen,  121;  the  star 
in  the  east,  143,  144,  148,  160, 
165. 

Stroth,  [1780],  66. 

Stephanus,  who  assassinated  Dorni- 
tian,  98. 

Statue  of  Christ,  195,  196. 
Suetonius,  [125],  111,  113. 
Suidas,  [10th  cent.],  85,  99. 
Sunderland,  Rev.  Dr.,  30. 
Sunderland,  J.  T.  [1878],  25,  315,  316. 
Supernatural  Religion,    28,    44,    118, 
243,  270,  394 

Symmachus,  [200],  416. 
Syriac  Documents,  229,    395. 
Syriac  Version,  35,  36,  56,  395. 
Syriac  Epistles,    see  Ignatius. 
Syriac  New  Testament  in  1562,  33. 

Tacitus,  [Annals,  117],  &30. 

Taxing,  under  Cyrenius,  139,  154,  162, 
291,  322,  323. 

Pargums,  117. 

Tattam,  Archdeacon,  [1842],  43. 

L'anaquil  Faber,  [1665],  289,  290. 

Tayler,  Rev.  J.  J.,  413. 

Taschter,    166. 

Tamerlane,  [1400],   387. 

Tatian,  [170],  7,  297;  sketch  of,  284 
-286;  used  the  gospel  of  the  He- 
brews, 66, 67, 238, 284;  his  writings 
lost,  405;  his  Gospel  or  Harmony, 
see.Gospel;  did  not  believe  in  the 
immortality  of  the  soul,  380. 

'elesphorus,  Bishop  of  Rome,  426. 

Vstuments  of  the  Twelve  Patriarchs, 
229. 

'ertullian,  [200-210],  and  his  wri- 
tings, 12,  13,  23,  26,  31,  32,  120- 
123,  127,  130,  132,  178,  179, 
199,  221,  239-242,  252,  253,  259 
280,  282,  284,  294,  305-307  350i 
380-385,  403,  417-420,  423,  424, 
4oO. 

Tertullian  v.  Marcion,  4,  5,  8, 
9,  127,  240,   259,    264,    306, 
307,  375,  376,  384. 
Tierapeutse,  72-75,  77. 
Theodoret,  [430],  7,  11,  84, 105,  285, 


454 


GENERAL  INDEX. 


286. 
Theodotus,  [192],  229,  415;  used  an 

cited  the  Preaching  of  Peter,  an 

taught  that  Christ  was  a  man  on 

ly,414. 
Theophilus,  of  Antioch,    [180],    121 

294,  345,  380,  397;  the  first  writ 

er  who  mentioned  any  of  the  fou 

gospels,  302,  303,  354. 

Theophilus,  Bishop  of  Csesarea, 

cent.],  422. 
Theophylact,  [1075],  10,  72,  77,  130 

Thilo,  [1850],  242. 

Thales,  [B.  C.  575],  396. 

Thales  Milesius,  93. 

Theudas,  290,  291,  369. 

Theodore,  of  Mopsuestia,  [394-429] 

30. 

Theodosius  the  Great,  [390],  185. 
Thirlby,  [1750],  295. 
Themistius,  [380],  123. 
Thundering  Legion,  122,  123. 
Thecla,  23. 

Thaddeus,  the  apostle,  59. 
Theodorus  Lector,  [6th  cent.],  85. 
Theurgy,  103. 

Thallus,  [220],  293,  294,  416. 
Thomas,  Apostle  and  Evangelist,  173, 

174. 

Titus,  Emp.,  [79-81],  96,  103,  220. 
Tillemont,  [1690],  100,  101,  103,  269, 

420. 
Tiberius  Csesar,  Emp.,  [14-371,  15,  16, 

19,  20,  40,  177,    178,    185,    219, 

220,  243,  254,  275,  276,  291,  292, 

330,  435. 

Timotheus,  82,  88. 

Tischendorff,  [1850],    26,   38,  66,  85, 

213,  234,  235,  238,  272,  274,  275, 

278,  284. 

Todd,  Col.,  [1825],  170. 
Toland,    [1700],  26,  31,    66,  83,    8-5, 

229,234. 

Total  Depravity,  381. 
Trinity,    Doctrine    of  the,    72,  379, 

380,  389,  390,  415. 
Trail,  Dr.,  16. 
Traditions  of  Matthias,  83,  223. 


Tradition   instead  of    Gospels,    237, 
309,  310,  409,  412. 

Tradition  as  evidence  of  the  Gospels, 
301,  302,  418. 

Traditions    concerning    Christ,     228, 

236,  237,  402,  403. 
Trajan,  Emp.,    [98-117],  45,  46,  327. 
Treatise  on  Re-Baptism,  274. 
Transubstantiation,  385. 
Trench,  Archbishop,  [1863],  127. 

Ulpian,  [210],  90. 

Unitarians  and  Unitarianism,  284. 

Uranus,  388. 

Vandale,  [1700],  295. 

Valentinus,  [150],  392;  sketch  of,  234, 

235;  had  a  gospel;  his  gospels  and 

writings  lost,  403. 
Valesius,  [1660],  123,  288. 

Various  Readings  of  the  N.  T.,  150, 

000,  188. 
Vallancey,  [1800],  169. 
VaiTO,  [B.  C.  50],  301. 
Veronica,  182,  195-197,  219,  220. 

espasian,  Emp.,  [69-79],  95,  96, 118, 
220. 

ero,  [200],  415. 
/"ersions  of  the  Gospels,  304. 

irgil,  [B.  C.  25],  391. 
/itellius,  Emp.,  [69],  95. 
Victor,  Bishop  of  Rome,  398,414,  415, 

418,  419,  422,  427. 
^ictor,  of  Capua,  285. 
fishnu,  170,  389. 
folney,  [1791],  390. 
fossius,  [1650],  43. 
fopiscus,  [300-310],  74,  100. 
folkmar,    45,  46,  243-245,  248,  264. 
fulgate,  304,  306,  307. 
/"ulcan,  conception  of,  387. 


/Veiss,  25. 

/Vestcott,  [1870],  3,  8,  26,  31,  33, 
44,  47,  54,  104,  222,  223,  226 
-228,  233-235,  2)38,  253,  269,  270, 
273,  287,  296,  303,  345,  350,  357, 


GENERAL    INDEX. 


455 


370,  393,  394. 

Whiston,  [1710],  11,  13,  72,  73,229. 
Wisdom  of  God,  340,  363. 
Wiggers,  382. 

Wilson,  Prof.  H.  H.,  [1864],  175,  176. 
Worsely's  Voyage,  [1794],  389. 
Woman  in  the  Trinity,  105. 
Word,  the,  62,  169,  390,  see  Logos. 
Worman,  Prof.,  269. 

Xaverius,  L.  Hieronymus,  [1600],  89. 
Xaca,  a  Chinese  Savior,  887. 

Yu  or  Ya,  first  Chinese  Monarch,  387. 

Zend-Avesta,  165-168,  390. 
Zaccheus,  106,  107. 


Zaccheus,  the  Schoolmaster,  151. 

Zacharias,  or  Zechariah,  son  of  Bere- 
chiah,  or  Jeberechiah,  142,  436. 

Zacharias,  or  Zechariah,  son  of  Jehoi- 
da,  340,  364,  436. 

Zacharias,  the  High  Priest,  father  of 
John  the  Baptist,  60,  129-132, 
134,  136,  436. 

Zacharias,  son  of  Barouches,  slain  be- 
tween the  temple  and  the  altar, 
340,  341,  363,  364,  436,  Append- 
ix II. 

Zeraduscht,  165,  166,  167,  169,  see 
Zoroaster. 

Zeno,  Emp.,  [474-491],  85. 

Zoroaster,  49,  148,  160,  16,5-170,  173, 
174,  387,  402. 

Zoradascht,  (the  same),  148,  159,  160. 
Zumpt,  [1854],  322,  323. 


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A   COMPLETE    HISTORY 
;MI  H  1ST!  AX      R  KLKJ  ION 

TO    A.  I).    '200. 


CHARLKS  |{.  WA1TK.   A    M.. 


Tin's  i<  .in«-  ot'  tin-  \i\»-\  import. int 
result    of   ye;ir<    ot'  la'»oriou->   investigation,    in 
Item  pa<>ed  over  very  liii'litly. 

All  tin-  writings  of  the  first  two  centuries  have  in'»-n 
•  it'  flu-  fathers  of  tin'  rhiin-h,  in  tln>  i;inu-ii;mv<  in  which  I 
A  Hood  ot'  hVht  hits  lici-n  tin-own  upon  many  -jiit'stions   hiMi' 
olis.-iirijy. 

The  time  has  lnvn  divitifd  into  pfrio.|<.  and  events  1., 
regular  and  consecutive  order. 

The  author  has  written   in   the  intere-f  ><\   no  church,  creed  or  <!•  _ 
hus,  aimed  to  produce  a    relialtle  history,  and  all  ot'  his  statements  are  . 
upon  historical  records. 

The  work  includes,  the?  origin  and  histo 

ALL     THE     GOSPELS, 

Not  only  the  four  which  became  canonical,  hut  those  which  I 
apocryphal.     Accounts  are  yiyen  of  more  than  Forty  Go*jttl*.     Tin 
taken  up  the  three  most  famous  of  th^  so  called  apocryphal  ^<  - 
«till  extant,  and  has  instituted  critical 

COMPAKISONS  WITH  THK  CANONICAL  GOSPELJ- 

Km-  the  purpose  of  det.-rminino-  which  were  first  written.     1-  !  thi  L 

this  is  the  first  time  that  such  comparisons  have  been  made.     : 


given  in    parallel  columns,  and  constitute  an  important  feature  of  the  work. 
One  chapter  is  devoted  to 

THE  LOST  GOSPELS  OF  THE  FIHST  CKVITKY; 

Another,  to  the  famous 

GOSPEL  OF  THE  HEBREWS; 

In  which  is  given  every  citation  from  it  to  be  found  in  the  works  of  the  fath- 
ers, and  every  fragment  of  the  gospel  which  has  been  preserved. 

THE  GOSPEL  OF  MARCION, 

Compiled,  A.  D.  145,  is  reproduced,  arid  is  shown  to  have  preceded  th> 
pel  of  Luke,  and  to  have  been  the  principal  gospel  then  in  circulation. 

CHRISTIAN    WRITERS. 

Sketches  are  given,  of  nearly  a  hundred  Christian  writers  of  the  first  two 
centuries,  with  a  notice  of  their  works.  Great  pains  have  been  taken  to  irive 
a  correct  chronological  position  to  each  writer. 

Of  the  earliest  of  these,  the  APOSTOLIC  FATHKh'S,  a  full  account  is 
given,  with  extracts  from  their  writings. 

M1KACLKS  OF  THE  FIHST  CKNTI'lfV. 

A  full  history  is  given,  of  the  miracles  and  miracle-workers  of  the  h'rst  eeii- 
tury.  including  Simon  Magus,  and  Apollonius  of  Tyana,  of  each  of  whom  an 
interesting  biography  is  given. 

JESUS   CHRIST     NOT     A     MIRACLE-WORKER. 

The  silence  of  Paul,  concerning  the  miracles  of  Christ,  together  with  tin* 
uncertainty  as  to  when  the  four  gospels  wen-  written,  and  the  quite  general 

agreement  among  scholars  of  all  classes,  at  the  present  lime,  that  they  were 
not  composed  in  the  first  century,  induced  a  thorough  examination  of  the  sub 
jert  of  fhe  miracles  attributed  to  .lesus.  with  the  result  above  indicated. 

DOCTRINES. 

A  complete    history  18  given  of  the  origin  and    progress,    to  the  yeai'    l^'H. 

of  the  principal  Christian  doctrines  of  that  day. 

i.'Ksrum-rTioN  OK  cmnsT. 

The  author  finds  that  tin1  Christians  of  the  first  century  held  to  the  spiritual 
resurrection  taught  by  Paul :  but  that  the  material  resurrection  of  the  crnci 
tied  body  of  .lesus.  is  a  doctrine  which  originated  in  the  -<"cond  century. 


110  MAX       CA  T1IOLIC1XM. 

A  hill  ami  complete  account  is  given,  of  the  origin  and  establishment  of  the 
authority  of  the  Church  oi  Rome  over  the  other  churches,  in  the  latter  part 

of  the  second  century.     Hxtensive  interpolations  of  the  scriptures  arc  found 
to  have  Keen.  made  in  the  interest  of  that  hierarchy. 

AUTHORITIES. 

Many  reference-  are  made  t«>  authorities,  ancient  and  modern.  The  ol>- 
ject  has  been  to  make  tins  not  only  a  reliable  history.  !>ut  a  work  of  referene.- 
for  those  who  may  wish  to  pursue  the  subject  further. 

The  liook  consist^  of  nearly  500  page.-,,  octavo,  handsomely  printed  on  heavy 
paper,  and  contains,  l>esid,'>  -,\  ovm-ral  index.  taMe  of  cont«-nt-.  »Vc..  a  com- 
plete \\-i  of  all  tin-  writer-  ;md  writinn-s  "f  tin-  l\v<\  two  mitiiries. 
in  chronological  order. 

I'rice.  Loiind  in  cloth.  *•_'."»<>. 

in  fall  sheep,  liin-ary  style,  ^'.."in. 


Sold  e\clu>i\tM\    l.y  suit  script  i<>  n.  —  Li/>er«l  Cn 
\--ents  will  addre« 

(.'.   V.   WAITK    *V  Co., 


:',:;. 
1-1:;  L;I  salle  St..    Chicago. 


91 


